The Corpus Hermeticum

translated by G.R.S. Mead

The Corpus Hermeticum

Table of Contents
The Corpus Hermeticum....................................................................................................................................1
translated by G.R.S. Mead.......................................................................................................................1
The Corpus Hermeticum..........................................................................................................................1
I. Poemandres, the Shepherd of Men...................................................................................................................1
II. To Asclepius....................................................................................................................................................7
III. The Sacred Sermon......................................................................................................................................11
IV. The Cup or Monad.......................................................................................................................................12
V. Though Unmanifest God Is Most Manifest..................................................................................................14
VI. In God Alone Is Good And Elsewhere Nowhere........................................................................................17
VII. The Greatest Ill Among Men is Ignorance of God.....................................................................................18
VIII. That No One of Existing Things doth Perish, but Men in Error Speak of Their Changes as
Destructions and as Deaths.................................................................................................................................19
IX. On Thought and Sense.................................................................................................................................20
X. The Key.........................................................................................................................................................23
XI. Mind Unto Hermes......................................................................................................................................29
XII. About The Common Mind.........................................................................................................................34
XIII. The Secret Sermon on the Mountain........................................................................................................38


The Corpus Hermeticum
translated by G.R.S. Mead
This page copyright © 2001 Blackmask Online.
• I. Poemandres, the Shepherd of Men
• II. To Asclepius
• III. The Sacred Sermon
• IV. The Cup or Monad
• V. Though Unmanifest God Is Most Manifest
• VI. In God Alone Is Good And Elsewhere Nowhere
• VII. The Greatest Ill Among Men is Ignorance of God
• VIII. That No One of Existing Things doth Perish, but Men in Error Speak of Their Changes as
Destructions and as Deaths
• IX. On Thought and Sense
• X. The Key
• XI. Mind Unto Hermes
• XII. About The Common Mind
• XIII. The Secret Sermon on the Mountain

The Corpus Hermeticum
The Corpus Hermeticum are the core documents of the Hermetic tradition. Dating from early in the Christian
era, they were mistakenly dated to a much earlier period by Church officials (and everyone else) up until the
15th century. Because of this, they were allowed to survive and we seen as an early precursor to what was to
be Christianity. We know today that they were, in fact, from the early Christian era, and came out of the
turbulent religious seas of Hellenic Egypt.
These are all taken from Mead's translations, which are in the public domain at this point.

I. Poemandres, the Shepherd of Men
1. It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great
height, the senses of my body being held back − just as men who are weighed down with sleep after a fill of
food, or from fatigue of body.
Methought a Being more than vast, in size beyond all bounds, called out my name and saith: What wouldst
thou hear and see, and what hast thou in mind to learn and know?
2. And I do say: Who art thou?
He saith: I am Man−Shepherd (Poemandres), Mind of all−masterhood; I know what thou desirest and I'm
with thee everywhere.
The Corpus Hermeticum


The Corpus Hermeticum
3. [And] I reply: I long to learn the things that are, and comprehend their nature, and know God. This is, I
said, what I desire to hear.
He answered back to me: Hold in thy mind all thou wouldst know, and I will teach thee.
4. E'en with these words His aspect changed, and straightway, in the twinkling of an eye, all things were
opened to me, and I see a Vision limitless, all things turned into Light − sweet, joyous [Light]. And I became
transported as I gazed.
But in a little while Darkness came settling down on part [of it], awesome and gloomy, coiling in sinuous
folds, so that methought it like unto a snake.
And then the Darkness changed into some sort of a Moist Nature, tossed about beyond all power of words,
belching out smoke as from a fire, and groaning forth a wailing sound that beggars all description.
[And] after that an outcry inarticulate came forth from it, as though it were a Voice of Fire.
5. [Thereon] out of the Light [...] a Holy Word (Logos) descended on that Nature. And upwards to the height
from the Moist Nature leaped forth pure Fire; light was it, swift and active too.
The Air, too, being light, followed after the Fire; from out of the Earth−and−Water rising up to Fire so that it
seemed to hang therefrom.
But Earth−and−Water stayed so mingled with each other, that Earth from Water no one could discern. Yet
were they moved to hear by reason of the Spirit−Word (Logos) pervading them.
6. Then saith to me Man−Shepherd: Didst understand this Vision what it means?
Nay; that shall I know, said I.
That Light, He said, am I, thy God, Mind, prior to Moist Nature which appeared from Darkness; the
Light−Word (Logos) [that appeared] from Mind is Son of God.
What then? − say I.
Know that what sees in thee and hears is the Lord's Word (Logos); but Mind is Father−God. Not separate are
they the one from other; just in their union [rather] is it Life consists.
Thanks be to Thee, I said.
So, understand the Light [He answered], and make friends with it.
7. And speaking thus He gazed for long into my eyes, so that I trembled at the look of him.
But when He raised His head, I see in Mind the Light, [but] now in Powers no man could number, and
Cosmos grown beyond all bounds, and that the Fire was compassed round about by a most mighty Power,
and [now] subdued had come unto a stand.
And when I saw these things I understood by reason of Man−Shepherd's Word (Logos).

The Corpus Hermeticum


Men call their ruling Fate. as being His own child. And God−the−Mind. four−footed things and reptiles. And when she saw that Form of beauty which can never satiate. brought forth another Mind to give things form. Thus spake to me Man−Shepherd. for he was beautiful beyond compare. And I say: Whence then have Nature's elements their being? To this He answer gives: From Will of God. so as to be pure matter. and let them turn from a beginning boundless unto an endless end. breaking right through its strength. In very truth. 10. But All−Father Mind. 13. 12. as Light and Life subsisting. did bring forth Man co−equal to Himself. and was at−oned with the Formative Mind. for it was co−essential with it. God fell in love with his own Form. He in turn beholding the form like to himself. in her Water. and Earth−and−Water one from another parted. 9. and gazing upon the Cosmos Beautiful did copy it. with whom He fell in love. set turning his formations. he gazed upon his Brother's creatures. being Life and Light. Straightway from out the downward elements God's Reason (Logos) leaped up to Nature's pure formation. as Mind doth will. And Nature's downward elements were thus left reason−less. For that the circulation of these [spheres] begins where it doth end. and on him did bestow all of His own formations. And from her bosom Earth produced what lives she had. formed Seven Rulers who enclose the cosmos that the sense perceives. They fell in love with him. Changing his state to the formative sphere. the Image of his Sire. and [so] he vivified the form devoid of reason. But as I was in great astonishment. The Air brought forth things winged. being male and female both. his shadow on her Earth. he who surrounds the spheres and spins them with his whorl. Then the Formative Mind ([at−oned] with Reason). existing in her. in that he was to have his whole authority. And after that he had well learned their essence and had become a sharer in their nature. and with the will came act. So he who hath the whole authority o'er [all] the mortals in the cosmos and o'er its lives irrational. 14. And when he gazed upon what the Enformer had created in the Father. 11. God as he was of Fire and Spirit. loved it and willed to live in it. and to subdue the might of that which pressed upon the Fire. and him who [now] possessed within himself each single energy of [all seven] Rulers as well as God's own Form. And from the downward elements Nature brought forth lives reason−less. [Man] too wished to enform. The Corpus Hermeticum 3 . bent his face downwards through the Harmony. the Water things that swim. who. she smiled with love. He saith to me again: Thou didst behold in Mind the Archetypal Form whose being is before beginning without end. and gave him each a share of his own ordering. beasts wild and tame. for 'twas as though she'd seen the image of Man's fairest form upon her Water. he had a mind to break right through the Boundary of their spheres.The Corpus Hermeticum 8. and showed to downward Nature God's fair form. by means of her own elements and by the births of souls. [Nature] received the Word (Logos). making herself into a cosmos. for He did not extend the Reason (Logos) [to them]. and [so] assent was given him by the Father. as Mind willed.

spirit from Aether. I said. oh so wonderful. Though deathless and possessed of sway o'er all. In such wise than." 19.. who. [were made] of Fire and Spirit − Nature delayed not. And this is why beyond all creatures on the earth man is twofold. yet is he overcome [by sleep]. For as he had the nature of the Concord of the Seven. her Water filled with longing. as I have said. Thus though above the Harmony. The Corpus Hermeticum 4 . Earth was as woman. mortal because of body.The Corpus Hermeticum And Nature took the object of her love and wound herself completely around him. within the Harmony he hath become a slave. as from a Father male−female. and multiply in multitude. but because of the essential man immortal. expends his love upon his body − he stays in Darkness wandering. in correspondence with the natures of the Seven. for they were lovers. male−female and moving in the air. the bond that bound them all was loosened by God's Will. And straightway God spake by His Holy Word (Logos): "Increase ye in increasing. Though male−female. and they were intermingled. . The Shepherd said: Keep silence. the generation of these seven came to pass. let him learn to know that he himself is deathless. ripeness she took from Fire. Thereon [I said]: O Shepherd. Nature embraced by Man brought forth a wonder. 17. 18. O Mind of me. 15. ye creatures and creations all. Nature thus brought forth frames to suit the form of Man. some became partly male. as I said to thee. and that the cause of death is love. And thus continued all the sense−world's parts until the period of their end and new beginnings. The Shepherd said: This is the mystery kept hid until this day. at the same time with Man were loosed apart. hath reached that Good which doth transcend abundance. some in like fashion [partly] female. though Love is all. And he who thus hath learned to know himself. subject to Fate. When He said this. but immediately brought forth seven "men". Now listen to the rest of the discourse (Logos) which thou dost long to hear. yet doth he suffer as a mortal doth. For all the animals being male−female. for I myself as well am amorous of the Word (Logos). and man that hath Mind in him... 16. His Forethought did by means of Fate and Harmony effect their couplings and their generations founded. and though he's sleepless from a sleepless [Sire]. for not as yet have I unrolled for thee the first discourse (logoi). and suffering through his senses things of Death. but he who through a love that leads astray. for now I'm filled with great desire and long to hear. And Man from Light and Life changed into soul and mind − from Life to soul. Lo! I am still. Thereon [I say: Teach on]. The period being ended. do not run off. from Light to mind. And so all things were multiplied according to their kind.

and win the Father's love by their pure lives. go unto Him". Mind of me. said I. O Mind. void of its energy. Have not all men then Mind? Thou sayest well. so that he meets with greater torment. The body's senses next pass back into their sources. and thou surrenderest thy way of life. I am far off. from this the body in the sense−world was composed. intent on Him with ardent love. and those who mured do and love impiety. and therefore give Thee thanks. tell me: Why do they merit death who are in Death? It is because the gloomy Darkness is the root and base of the material frame. If thou didst think [thereon]. and resurrect as energies. I cried. first thou surrenderest the body by itself unto the work of change. [said He]. and rusheth upon him through his senses. What is the so great fault. and that thou [happen'st] to be out of them. let him learn to know that he himself [is deathless]. and from Him Man was born. Nay. how shall I come to Life again. But tell me further. For being door−keeper I'll close up [all] the entrances.The Corpus Hermeticum 20. it is I. the Mind.. nor doth he ever cease to have desire for appetites inordinate. from knowledge of what things they operate. myself am present with holy men and good. the pure and merciful. pray. becoming separate. insatiately striving in the dark. invoking on Him blessings. yielding my place to the Avenging Daimon.for God doth say: "The man who hath Mind in him. tormenteth him and addeth fire to fire upon him. and passion and desire withdraw unto that nature which is void of reason. as I desired. they turn them with disgust from its sensations. O thou! But how doth "he who knows himself. thus rendering him readier for transgressions of the law. men who live piously. 23. that will not let the operations which befall the body. Light and Life is Father−God. thou shalt return again to Life. the ignorant commit. O thou. He said. work to their [natural] end. I. Well hast thou taught me all. and cut the mental actions off which base and evil energies induce. Thou sayest well. the wicked and depraved. the envious and covetous. And ere they give up the body unto its proper death. not to have given heed to what thou heardest. and I remember. To this Man−Shepherd said: When the material body is to be dissolved.. unto the Daimon. And now. If then thou learnest that thou art thyself of Life and Light. from Him Man was born. [To such] my presence doth become an aid. as God's Word (Logos) hath declared? And I reply: the Father of the universals doth consist of Light and Life. But to the Mind−less ones. tell me further of the nature of the Way Above as now it is [for me]. Did I not bid thee think? Yea do I think. and give Him thanks. [thus] speaking. and chanting hymns. and straightway they gain gnosis of all things. and thus the form thou hadst doth vanish. from it came the Moist Nature. Mind." 22. 24. that they should be deprived of deathlessness? Thou seem'st. and from this [body] Death doth the Water drain. The Corpus Hermeticum 5 . who sharpening the fire. 21. Thus did Man−Shepherd speak. thus speaking. Right was thy thought. O thou.

and closing of the eyes − true vision. and with my every hope fulfilled more than rejoiced. with thanks and belssings unto the Father of the universal [Powers]. And then. And when they had brought to an end the giving of their thanks. But I made them arise. in a band. that thou shouldst to the worthy point the way. And when even was come and all sun's beams began to set. in order that through thee the race of mortal kind may by [thy] God be saved? 27. Striving for Wealth by evil means. And some of them with jests upon their lips departed [from me]. This the good end for those who have gained Gnosis − to be made one with God. they came with one accord. earth−born folk. and he. go to the Father home. pregnant with Good my silence. clothed in his proper Power. de−energized. Device of Evils [now] de−energized. singing their songs of praise to God in language of their own. how and in what way they shall be saved. why have ye given yourselves up to Death. I bade them all give thanks to God. teaching the words (logoi). unto the sixth. since thou hast all received.The Corpus Hermeticum 25. with all the energisings of the harmony stript from him. and take your part in Deathlessness. be sober now. doth further hear the Powers who are above the Nature that belongs unto the Eighth. 26. was freed. O ye. Why shouldst thou then delay? Must it not be. But I. and to the seventh zone. This when He'd said. of their own selves they make surrender of themselves to Powers. made like to them that sojourn there. he cometh to that Nature which belongs unto the Eighth. The Corpus Hermeticum 6 . cease from your surfeit. and [thus] becoming Powers they are in God. and the utterance of my word (logos) begetting of good things. who walk with Error arm in arm and make of Ignorance the sharer of your board. others entreated to be taught. And when they heard. deprived of its aggrandizement. Whereon I say: Ye earth−born folk. I sowed in them the words (logoi) of wisdom. get ye out from the light of Darkness. unto the fourth. And I began to preach unto men the Beauty of Devotion and of Gnosis: O ye people. cease to be glamoured by irrational sleep! 28. Man−Shepherd mingled with the Powers. And thus it is that man doth speed his way thereafter upwards through the Harmony. casting themselves before my feet. and full of what He'd taught me of the nature of the All and of the loftiest Vision. de−energized. unto the fifth. and there with those−that−are hymneth the Father. But I recorded in my heart Man−Shepherd's benefaction. forsake Destruction! 29. while yet ye have the power of sharing Deathlessness? Repent. [also] de−energized. abandoning themselves unto the Way of Death. unto the third. the Guile of the Desires de−energized. 30. unholy Daring and the Rashness of Audacity. full of the power he had poured into me. his Domineering Arrogance. ye who have given yourselves to drunkenness and sleep and ignorance of God. They who are there welcome his coming there with joy. and I became a leader of the Race towards home. Ensnaring Falsehood. And then they. For body's sleep became the soul's awakening. To the first zone he gives the Energy of Growth and Waning. each man returned to his own resting place. of Deathless Water were they given to drink. unto the second [zone].

my Brethren. that is Man−Shepherd. whose Will perfects itself by means of its own Powers. Word (Logos) of all masterhood. O God. Whose Name naught but the Silence can express. H: Mover. e'en as Thou gave him Thy full authority [to be]. I go to Life and Light. of that in which it's moved must be quite other from the nature of the moved? A: It must completely. and Thy Sons. of course. II. O Thou unutterable. furthermore. II. Asclepius. unspeakable. from soul and heart for aye stretched up to Thee. 31. Holy art Thou. Accept my reason's offerings pure. Holy art Thou. by whom being God−inspired I came unto the Plain of Truth. O God. To Asclepius 7 . and fill me with Thy Power.who didst by Word (Logos) make to consist the things that are. and I bear witness. again. Holy art Thou. [Gnosis] which is our common being's nature. who willeth to be known and art known by Thine own. Wherefore with all my soul and strength thanksgiving give I unto Father−God. 32. whose Form Nature hath never made. For this cause I believe. is it not moved in something and by something? Asclepius: Assuredly. O Father. Holy art Thou. the universals' Father. Hermes: All that is moved. that I may give the Light to those in ignorance of the Race. Holy art Thou. transcending all pre−eminence.The Corpus Hermeticum All this befell me from my Mind. Thou better than all praise. Blessed art Thou. of whom All−nature hath been made an image. has greater power than moved? A: It has. Give ear to me who pray that I may ne'er of Gnosis fail. H: And must not that in which it's moved be greater than the moved? A: It must. O God. Holy art Thou. and with this Grace [of Thine]. Holy art Thou. Holy art Thou. Holy Thou art. Thy Man would holy be as Thou art holy. more powerful than all power. To Asclepius 1. H: The nature.

H: Space. but as energy that can contain [all space]. But bodiless must either be some godlike thing or God [Himself]. 6. space be some godlike thing. so that the moved may not be cramped for want of room and lose its motion? A: Something. to be thought. in that He's thought of by Himself as being nothing else but what He thinks. this cosmos vast. Thrice−greatest one.The Corpus Hermeticum 2.. all that is moved is moved not in the moved but in the stable. but one against the other. It is this contrariety which turneth the resistance of their motion into rest. it needs must be. [so vast] that than it there exists no body greater? A: Assuredly. H: And one that's moved? 3. [it should] not. H: This is not. then. then. but one against. God then cannot be "thinkable" unto Himself. a moving with. they are not moved with one another. H: And massive. H: Of what size. but if 'tis God [Himself]. rather all the other bodies that there are? A: It is. And by "some godlike thing" I mean no more the generable [i. To Asclepius 8 . for it is crammed with multitudes of other mighty frames. [He should] not [be conceived] as space. A: How is it. in order that it may be able to find room for its continued course. is bodiless. that which is generated] but the ingenerable. for 'tis impossible that it should move with it. are moved with those that are [already] moved? For thou hast said the errant spheres were moved by the inerrant one. but space. Further. Asclepius. 5. must be the space in which it's moved. II. too. nay. then. not for Himself. and of what kind [must be] the nature [of that space]? Must it not be far vaster [than the cosmos]. that things down here. it is substantial. O Asclepius. again. it transcends substance. A: Assuredly. H: And of what nature? Must it not be. therefore. [then. Thrice−greatest one. and in this way. And that which moves [another] is of course stationary. But it is to be thought of otherwise [than God]. If space is. and so He's thought of by us. of just the contrary? And is not contrary to body bodiless? A: Agreed. for that the thing that's thought doth fall beneath the thinker's sense. 4. If God is also to be thought. H: Is not. God is first "thinkable" for us. H: And yet the cosmos is a body? A: It is a body. For that resistance is the rest of motion. be thought as] God. But he is "something else" for us. If. immensely vast. then.e.

moved are moved in something as well as moved by something is clear. think'st thou they rest or move? A: They move. for that it moves the two of them − both body of the lifter and the lifted? So that a thing that's lifeless will not move a lifeless thing. but by things interior [outward] to the exterior − such [things] as soul. in that it is the mover. things moved must needs be moved in something void. a cup and vat. H: And what their motion. A: Thou hast. for instance. Asclepius. Thrice−greatest one? Is it not bodies. A: What meanest thou by this. Thou seest. 10. being rendered ever stable by its contrariety. are moved by one another by mutual contrariety. that move the stock and stone and all the other things inanimate? H: By no means. for it alone doth lift two bodies. Alone the "is−not" is void [and] stranger to subsistence. To Asclepius 9 . 8. and other things like unto them? H: Alack. The Bears up there. Thrice−greatest one. 'Tis not the body that doth move the living thing in it. [and also] by the spable one through contrariety itself. being moved contrarily to the inerrant one. of the cosmos (and of every other hylic animal) will not be caused by things exterior to the cosmos.The Corpus Hermeticum 7. O Asclepius. A: Yea. For "round−the−same" doth stop "beyond−same". yet the resistance of his hands and feet give him stability. That things. and an empty jar. then. For that which is subsistent can never change to void. Thrice−greatest one. A: Are there. then. moreover. And this can otherwise not be. O Thrice−greatest one. too. 9. Regard the animals down here − a man. then. which the eye can see. so that he is not borne along with it. Hence. the errant spheres. which neither set nor rise. if it be steadied in "round−same" − the contrary stands firm. nay. O Thrice−greatest one. Of this I'll give thee here on earth an instance. the that−which−moves the thing inanimate. or some such other thing incorporeal. The motion. That which doth move [another thing] is animate. swimming! The water moves. being stopped. for thy far−wandering from the truth! Think'st thou that things most full and most replete are void? II. or spirit. this surely's not a body. The something−in−the−body. my Asclepius? A: Motion that turns for ever round the same. adduced a most clear instance. how heavy laden is the soul. "Beyond−same" then. H: All motion. H: But revolution − motion around same − is fixed by rest. is caused in station and by station. H: Thou sayest well. then. nor sunk thereby. not even the whole [body of the universe a lesser] body e'en though there be no life in it. no such things as an empty cask. therefore. for instance. O [my] Asclepius! For naught of things that are is void.

The Corpus Hermeticum 11. but they are all from things−that−are and not from things−that−are−not. fill them? And "body". Though. is God? 13. Further. therefore. For they are very different from God. H: And doth this body not pervade all things. doth body not consist from blending of the "four" ? Full. is God not understood by all. but Cause that the Mind is. for so thou would'st again be impious. self stayed in self. Nor hath He left a thing beside that is−not. free from all body. and if of air. is not Mind. are Good. the Archetype of soul. A: What. then. therefore. and. it is this body which doth pervade all things. For no one of the other so−called gods. from all error free. 14. And. For that as mighty is the Greatness of the Good as is the Being of all things that are − both bodies and things bodiless. which have no place that can contain the Good. fill them. preserving those that are. but naturally have the power of the inability−to−be. A: Thy argument (logos). Hence one should honor God with these two names [the Good and Father] − names which pertain to Him alone and no one else. to use a likeness. that all thou callest full are void − of air. H: Not any one of these is He. pervading. pervading. what thing it is. but they are full of air and spirit. air is a body. Thrice−greatest one? H: Is not air body? A: It is. no one of men. for [all the rest] are soul and body. aught else Good. to call that space in which the all doth move? H: The bodiless. 15. then. but God alone. for they not only are. or daimones. God is not Light. A: What. is not to be gainsaid. 12. containing all. are not able to receive the air therein. therefore. conversely. The rest of things are separable all from the Good's nature. nor anything at all at any time call God but Good alone. and He is Good alone and nothing else. they should be hollow named. then of the "four". then. Not only. not void. can be in any measure Good. all self−embracing. which thou dost say are void. Call thou not. Truth. To Asclepius 10 . For that the things−that−are−not have naturally no power of being anything. then. while II. Thrice−greatest one. and so. then. A: How meanest thou. whole out of whole. the Good is spoken of by all. What are we. and so. These. it is not understood by all. for He it is that causeth them to be. both all and each and every thing of all that are. whose rays. unsensible to body and untouchable. but Cause that Spirit is. though they can never either be or become Good. but both unto the gods and some of the men they out of ignorance do give the name of Good. of this the converse follows. Asclepius. A: What say'st thou ever. then. then. for thou would'st imious be. the things−that−are have not the nature of some time not−being. God is not Spirit. Light beyond light. things sensible and intelligible things. Further. God is? H: God. then. of air are all thou callest void. is Bodiless? H: 'Tis Mind and Reason (logos). 16. for that they have their space filled out with other bodies. but Cause that the Light is.

and those that in the water dwell. The other name of God is Father. and creeping things. again because He is the that−which−maketh−all. knowing what punishment abides for him. And this is the punishment: that that man's soul who hath no child. The Glory of all things is God. then. and spoken of as gods. 2. Wherefore.The Corpus Hermeticum Good can never be distinguished from Him. who is both Mind and Nature − yea Matter. the universal things being bounded off by Fire and hanged in Breath to keep them up. 3. and he who hath no child is punished by the daimones after death. while Nature had her members made articulate together with the Gods in her. And [Heaven's] periphery revolved in cyclic course. then. Source [too] is Godhead − yea Nature. Wherefore child−making is a very great and a most pious thing in life for them who think aright. Necessity. all having in themselves seed of again−becoming. doth give all things and receive naught. shall be condemned unto a body with neither man's nor woman's nature. one os the kind of both. be to thee. an introduction to the gnosis of the nature of all things. Then Holy Light arose. The Sacred Sermon 1. and shoot of every flower. and to leave life on earth without a child a very great misfortune and impiety. and End. but God is Good not out of courtesy but out of nature. God. The part of father is to make. and everything that beareth seed. and all the Gods do separate things out from fecund Nature. and Good is God. let not your sympathies be with the man who hath no child. Godhead and Godly Nature. Energy. Asclepius. III. Asclepius. And every God by his own proper power brought forth what was appointed him. and Making−new−again. The Good is he who gives all things and naught receives. and things with wings. and Water [too] and subtle Breath intelligent. and grass. Let all that has been said then. The rest of the immortal ones are nonetheless honored with the name of God. a thing accursed beneath the sun. Darkness that knew no bounds was in Abyss. the light things were assigned unto the height. God. III. the heavy ones had their foundations laid down underneath the moist part of Dry Space. 17. but rather pity his mishap. Source of the things that are is God. The Sacred Sermon 11 . Thus there arose four−footed beasts. is Good. its Gods were visible in forms of stars with all their signs. borne on by Breath of God. for that God is the same as Good. from which all other kinds [proceed]. the Wisdom that reveals all things. and there collected 'neath Dry Space from out Moist Essence Elements. these were by Power of God in Chaos. And Heaven was seen in seven circles. All things being undefined and yet unwrought. For that God's nature and the Good is one.

Tat: Why then did God. 4. did the World−maker make the universal World. Now being Good he willed to consecrate this [Body] to Himself alone. Air nor Breath. not on all bestow a share of Mind? H: He willed. The Cup or Monad 12 . so that thou shouldst think of him as everywhere and ever−being. 3. what heart can do so. did man excel by reason of the Reason (Logos) and the Mind. and every handiwork. for gnosis of the power of God. thou that dost know for what thoudidst come into being! IV. just as it were a prize. Nature herself is also co−established in that Godhead. for grudging cometh not from Him.The Corpus Hermeticum And they selected out the births of men for gnosis of the works of God and attestation of the energy of Nature. or see. but Mind not yet. the Author of all things. IV. but hath its place below. yet all of them come from it. 4. though it decay. and every soul infleshed by revolution of the Cyclic Gods. and yet a life that dies. for observation of the marvels of Heaven and Heaven's Gods' revolution. thou that hast faith thou canst ascend to him that hath sent down the Cup. leaving dim trace behind when cycles are renewed. For that whereas the Godhead is Nature's ever−making−new−again the cosmic mixture. like to no other frame. to have it set up in the midst for souls. and of the fruit of seed. [Thus] there begins their living and their growing wise. that they might increase in increasing and multiply in multitude. that they might know the fates that follow good and evil [deeds] and learn the cunning work of all good arts. a body inextensible. the multitude of men for lordship over all beneath the heaven and gnosis of its blessings. And o'er [all other] lives and over Cosmos [too]. a life that cannot die. For contemplator of God's works did man become. not with hands. he marvelled and did strive to know their Author. O father. Reason (Logos) indeed. and set its Earth in order and adorn it. 2. 'Tis neither Fire nor Water. and of the works of God and energy of Nature. among all men hath He distributed. joining a Herald [to it]. to whom He gave command to make this proclamation to the hearts of men: Baptize thyself with this Cup's baptism. not that He grudgeth any. and sent it down. O Tat. Hermes: With Reason (Logos). according to the fate appointed by the revolution of the Cyclic Gods. shall of necessity renew itself. both by the renovation of the Gods and by the turning−round of Nature's rhythmic wheel. within the souls of men who have no Mind. And there shall be memorials mighty of their handiworks upon the earth. The Cup or Monad 1. T: And where hath He set it up? H: He filled a mighty Cup with it. So down [to Earth] He sent the Cosmos of this Frame Divine − man. my son. For every birth of flesh ensouled. and One and Only. and their deceasing for this end. for tokens of its blessings. who by His Will all beings hath created. This Body of Him is a thing no man can touch. or measure.

my son. 9. T: Father. and in disdain of all. but that which is dependent on ourselves. For to the Good there is no other shore. too. for 'tis not God. things on the earth. and for Itself It is without beginning. how many are the choirs of daimones. And in those souls to whom the choice is left. although it doth destroy the "man". The Cup or Monad 13 . let this press onward and have no delay. It is without an end. they fail in all appreciation of those things which really are worth contemplation. and having Mind thou shalt share in the Gnosis. the waning of the one causes the other's growth to show itself. O Tat. though unto us it seemeth to have one − the Gnosis. what comes from God hath been and will be ours. how many are the bodies through which we have to pass. have from Death's bonds won their release. O Tat. But they who do not understand the tidings. But they who have received some portion of God's gift. too. the Gnosis of the Mind. Whereas the [choosing] of the Worse. what dost thou mean? H: It is not possible. Body and Bodiless. 7. 5. would be baptized. and having sighted it. son. to give thyself to both − I mean to things that perish and to things divine. they speed their way unto that One and Only One. for it can never be the twain should meet. seeing it makes the man a God. both things in body and the bodiless. the man who hath the will to choose is left the choice of one or the other. these. 8. T: Father. The senses of such men are like irrational creatures'. And having raised themselves so far they sight the Good. preferring them to good. son. but also shows his piety to God. It hath no bounds. Thou see'st. Tat. For seeing that existing things are twain. without being able to do anything but take the road from others. thou canst not love thy Self. in which the perishing and the divine are understood. IV. and when they had "received the Mind" they were made "perfect men". so do such men move in procession through the world led by their bodies' pleasures. how vast the system of the star−courses [through which our Path doth lie]. This is. in the belief that for its sake man hath come into being. rather is it [that Gnosis doth afford] to us the first beginning of its being known. and as their [whole] make−up is in their feelings and their impulses. H: Unless thou first shall hate thy Body. to hasten to the One and Only God. These center all their thought upon the pleasures of the body and its appetites. But if thou lov'st thy Self thou shalt have Mind. if we judge by their deeds. for they embrace in their own Mind all things. for the Cup is God's. Now the choosing of the Better not only proves a lot most fair for him who makes the choice. I. since they possess the aid of Reason [only] and not Mind. 'tis we who are the cause of evil things. This being so. and things above the heaven − if there be aught. Vision of things Divine. 6. became partakers in the Gnosis.The Corpus Hermeticum As many then as understood the Herald's tidings and doused themselves in Mind. are ignorant wherefor they have come into being and whereby. these. things in the heaven. that as processions pass by in the middle of the way. it doth only disturb God's harmony to this extent. they look upon their sojourn here as a mischance. Therefore to It Gnosis is no beginning. God−knowledge is it.

because the Sight [Divine] hath this peculiar [charm]. 'tis clear. by thinking−manifest. He. But the Unmanifest for ever is. then. and unlike all things else. V. will grow most manifest for thee. for It doth not desire to be made manifest. God's Image hath been sketched for thee. `Tis very hard. to leave the things we have grown used to. It ever is. Though Unmanifest God Is Most Manifest 14 . believe me. the magnet [draweth] iron. and quickly speed through all [we have to pass]. and maketh manifest all other things. but with the Perfect [One] none of these things doth hold. and is unmanifest. but is engendered by no other one. as far as it can be. The "Like's" superiority to the "Unlike" and the "Unlike's" inferiority unto the "Like" consists in this: The Oneness being Source and Root of all. V. Being Himself unmanifest. it is divisible. nay. and if thou wilt attentively dwell on it and observe it with thine heart's eyes. Himself is not made manifest. Without [this] Source is naught. 2. but is contained by none. He thinketh all things manifest. 10. since it is Source of all the rest. For all that is made manifest is subject to becoming. therefore. but succumbs through its own feebleness when it no longer can contain the One. O Tat. for It hath neither form nor figure. Now "thinking−manifest" deals with things made alone. Now evils are the more apparent things. it holdeth fast and draweth unto it those who succeed in opening their eyes. which meet our gaze on every side. they say. And mark thou well how that which to the many seems unmanifest. engendereth every number. Now all that is engendered is imperfect. is both beyond all power of thinking−manifest. whereas the Good can never show Itself unto the eyes. for it hath been made manifest. alone who is not made. and turn ourselves back to the Old Old [Path]. thou'lt find the Path that leads above. whereas things which appear not make their believing hard. Appearances delight us. Therefore the Good is like Itself alone. containeth every number. as ever being and ever making−manifest. Now that which is increasable increases from the Oneness. that Image shall become thy Guide itself. I will recount to thee this sermon (logos) too. is in all things as Root and Source. to increase subject and to decrease. 11. The Oneness then being Source. son. it would not be. God is not made Himself. that thou may'st cease to be without the mysteries of the God beyond all name. since It may have no other Source. of the beginning. just as. Though Unmanifest God Is Most Manifest 1. And now. Now were it manifest. whereas the Source [Itself] is from naught but itself. O Tat.The Corpus Hermeticum Let us lay hold. or `tis impossible that That which hath no body should make Itself apparent to a body. for thinking−manifest is nothing else than making. It is Itself Its Source.

5. the spaciousness of air. manifest to thy mind's eyes. And he. The Bear up there that turneth round itself. who He who boreth out the nostrils and the ears. my son. place and measure could be kept without someone to make them. bethink thee of the sun. Would that it were possible for thee to get thee wings. my son. If thou would'st see Him too through things that suffer death. my son. No order whatsoever could be made by that which lacketh place and lacketh measure. he greater than the earth and sea. in that it is itself unmanifest. in that it is not lord of order's path. even this is not without a lord. For thought alone "sees" the Unmanifest. think of a man's being fashioned in the womb. and learn who fashioneth this fair and godly image of the Man. The sun's the greatest god of gods in heaven. who He who hardeneth the bones. But if what is within thee even is unmanifest to thee. For if the orderless lacks something. of seeing it and grasping it in thy own "hands". thou hast the power. who He who openeth [the portal of] the mouth. my son. who He who separates the fingers and the joints. then. to show His mercy unto thee. who He who covereth the flesh with skin. endures to have above him circling smaller stars than him. who He who diggeth V. Tat. and gazing face to face upon God's Image. the One−and−Only One. then. 6. It cound not be that number. and most of all in whatsoever things He wills to manifest. my son. both on the earth and in the deep. in order that thou mayest have the power to catch a thought of this so mighty God. one single beam of Him to shine into thy thinking. the sea's fluidity (the flowings of its streams). poised midway 'tween earth and heaven. and. Who is the One who watcheth o'er that order? For every order hath its boundaries marked out by place and number. who He who doth stretch out and tie the nerves. and strictly scrutinize the art of Him who fashions him. and soar into the air. from whom the One doth come. and carries round the whole cosmos with it − Who is the owner of this instrument? Who He who hath set round the sea its bounds? Who He who hath set on its seat the earth? For. who He who widens out a treading for the feet. Who [then] is He who marketh out the manner of their course and its extent? 4. bethink thee of moon's course. and the unmanifest made manifest. shall He Himself who is within thy self be manifest for thee by means of [outer] eyes? 3. pray first unto our Lord and Father. He manifests through all things and in all. But if thou wouldst "see" him. He will. Tat. Out of respect to Whom. Who [then] is He who traceth out the circles of the eyes. bethink thee of the order of the stars. nay. whereby is made this order of the cosmos and the cosmos which we see of order. who He who channels out the veins. this so−great one. but manifests Himself through the whole world. behold the earth's solidity. or out of fear of Whom.The Corpus Hermeticum And as He thinketh all things manifest. Thou hast the power of taking thought. the swiftness of heaven's circuit round them [all]! Most blessed sight were it. then. fire's swiftness. Do thou. to whom all of the heavenly gods give place as unto king and master. Tat. it also is beneath a lord − the one who hath not yet ordained it order. The Lord begrudgeth not Himself to anything. to see all these beneath one sway − the motionless in motion. Though Unmanifest God Is Most Manifest 15 . there is someone who is the Maker and the Lord of all these things. [and] the coursing of the stars. how. [doth he do this]? Nor like nor equal is the course each of these stars describes in heaven. If.

above. rather is He greater than all names. doth [then] such workmanship as this exist without a Worker? What depth of blindness. Thou art whatever I may speak. if thou forcest me somewhat too bold. He is the one of no body. in that they are one Father's. For verily He is the Only One. the Father of them all. All [are] in Thee. how many labors on one single sketch. again. what deep impiety. who he who doth make prominent the parts most honorable. He visible to the eyes [as well]. He is the God beyond all name. save God alone. rather He of every body. Naught is there which he is not. again. nay. or things Thou hast concealed? How. to be a father. For what. 9. further. who He who spreadeth out the spleen. then. unmanifest. who He who wideneth the liver out. And when. both things that are and things that are not. so great is He. His being is conceiving of all things and making [them]. am I to turn my eyes to sing Thy praise. He whom the mind [alone] can contemplate. without? There is no way. who He who maketh lungs like to a sponge. all [are] from Thee. Behold how many arts [employed] on one material. He the most manifest. And for this cause hath He all names. or [praise] to Thee? Whither. [then] thou ne'er. below. son Tat. no place [is there] about Thee. who He who maketh belly stretch so much. in every part that is and that is not of everything. to speak. deprivest works of Worker! Nay. the one of many bodies. O Father. Thou art whatever I may do. Who. within. He is Himself. V. in all of cosmos. And as without its maker its is impossible that anything should be. and all exceeding fair. The things that are He hath made manifest. so that they may be seen. who hath made all things by His Will? 8. or what sire. in that He's Father of [them] all. 10. For there is naught in all the world that is not He. yet all diversified! Who made them all? What mother. in deep. or things Thou hast not? For things Thou hast made manifest. while hiding out of sight those of least honor? 7. so ever is He not unless He ever makes all things. shall I hymn Thee? As being of myself? As having something of mine own? As being other? For that Thou art whatever I may be. For all are He and He is all. who he who shapeth heart like to a pyramid. in air. in heaven. And for this cause hath He Himself no nome. in earth. and all in perfect measure. who He who setteth ribs together. for Thou hast all and naught is there Thou hast not. Though Unmanifest God Is Most Manifest 16 . And no one saith a statue or a picture comes to be without a sculptor or [without] a painter. shall I sing hymn? For things that Thou hast made.The Corpus Hermeticum out the ducts. O Thou who givest all and takest naught. shall I hymn Thee? For none can seize Thy hour or time. So. what depth of ignorance! See. He keepeth things that are not in Himself. may sing Thee praise of Thee. 11. and this is His work. He the unmanifest. nor any other thing of things that are.

But seeing that the sharing in all things hath been bestowed on matter. For that the subtler part of matter is the air. nor aught that gives no ear to Him. Good. for what supplieth all is Good. 3. O Asclepius. be that good down here should be quite clean of bad. 2. whereat He should grow angry. nay. in so far as it doth make all things. for Him to envy.The Corpus Hermeticum For Thou art all. yet [is It] source of all. and Good and Maker of all things. and Thou art what doth not exist − Mind when Thou thinkest. nor any peer to Him to do Him wrong. from every kind of motion and becoming free (though naught is free from It). day is nowhere. or [so that] He should fall in love on its account. For things subject to birth abound in passions. but in all other things it is not Good. say [supplieth] altogether [all]. When I. it stays no longer good. birth in itself being passible. what is there left but Good alone? For just as naught of bad is to be found in such transcendent Being. and being fouled. so too in no one of the rest will Good be found. Thou art all that which doth exist. as far as making goes it's Good. nowhere is there Good. but only be in the ingenerate. is in none else save in God alone. For He stands not in need of any thing. for pain is part of bad. nowhere is night. Whereas in man by greater or less of bad is good determined. Good is God Himself eternally. nowhere a single passion. nor too much. moreover. In this way is the Cosmos Good. Wherefore in genesis the Good can never be. that He should be subdued by it. and there is nothing else which Thou art not. For where is day. VI. If it be so. Now as all these are non−existent in His being. an ever−full supply. of soul the mind. But this belongs to no one else save God alone. and good down here is the least part of bad. and maker of things passible. and God when Thou dost energize. It cannot. Nor is there aught superior to Him. nor wiser aught. or rather Good is God Himself. [Good] must be essence. so doth it share in Good. for down here good is fouled with bad. of air the soul. nor can a single thing of things that are be lost to him. For in them are all of the other things − both in the little and the great. it is for ever Good. both in each severally and in this living one that's greater than them all and the mightiest [of them]. For what is not too bad down here. never too little. possessed of stable energy around Itself. For it's both passible and subject unto motion. In God Alone Is Good And Elsewhere Nowhere 17 . therefore. so that desiring it He should be bad. is good. therefore. is. and where is Good. VI. rather. on losing which He should be pained. [Though] one. In God Alone Is Good And Elsewhere Nowhere 1. and staying not it changes into bad. and where is night. that. Good. and Father when Thou makest. and of mind God. But where there's passion. In God alone.

There is no Good that can be got from objects in the world. The Greatest Ill Among Men is Ignorance of God 18 . since they can never be divorced from God. is belly−lust. pains. He have − God's essence is the Beautiful. and thus doth make unceasing use of it. most beloved. especially the [essence] of the Beautiful and Good. VII. then. One is the Path that leadeth unto It − Devotion joined with Gnosis. If thou canst God conceive. and even feareth that it should be ta'en from him. for hardest thing of all is that we've need of them and cannot live without them. Seek'st thou for God. is thought down here to be the greatest good. or they with God. the Beautiful is further also Good. And I. and Good of God. That Beauty is beyond compare. Asclepius − if essence. wedded to Him alone. For one may dare to say. the error that doth lead the band of all the other ills − the thing that makes us turn down here from Good. The Greatest Ill Among Men is Ignorance of God VII. but is enveloped with every kind of bad.The Corpus Hermeticum So then. Such are the things that men call good and beautiful. so can it not behold the Beautiful and Good. Just as the eye cannot see God. too unalloyed. inseparate familiars. sooth. by error and by foolish thoughts. desires and passions. but God of Good. so straining every nerve not only to preserve but even to increase it. As. e'en as God is Himself. And what is still an even greater ill. that He hath cast it in my mind about the Gnosis of the Good. made lighter than the Light by God. do dare to call man beautiful and good. Asclepius. by labors. The excellencies of the Beautiful are round the very essence [of the Good]. For they cannot be joined with aught of other things that live. and thinks the bad is good. while those that do not meet [the eye are the realities]. though he have ne'er e'en in his visions seen a whit that's Good. 4. For that they are integral parts of God. For all the things that fall beneath the eye are image−things and pictures as it were. thou shalt conceive the Beautiful and Good. with whom God is Himself in love. For no material body doth contain It − a thing bound on all sides by bad. for my part. the name alone of Good is found in men. that it can never be It should be in the world. thou seekest for the Beautiful. they do seem too pure. is that each of these things that have been said above. For that the world is "fullness" of the bad. 6. And thus it is that they who do not know and do not tread Devotion's Path. the thing itself nowhere [in them]. nay. Asclepius. inimitate that Good. transcending Light. And greatest ill of all. conceive the Beautiful and Good. 5. Asclepius − things which we cannot flee or hate. thou dost conceive of God. perchance 'tis they that are themselves Its essences. for this can never be. give thanks to God.

gaze upwards with the [true] eyes of the heart! And if ye cannot all. the rational animal. make for Salvation's port. hateth thee. the robber in thy house. detest the bad of it. and having seen the Beauty of the Truth. bears thee malice. son. and most of all is man. That No One of Existing Things doth Perish. and. the living death. we now must speak. Cosmos. so that thou may'st not hear about the things that thou should'st hear. Whither stumble ye. For truly first of all. Be ye then not carried off by the fierce flood. [Hermes:] Concerning Soul and Body. as by his own Sire. yet ye at least who can! For that the ill of ignorance doth pour o`er all the earth and overwhelm the soul that's battened down within the body. For death is of destruction. No ear can hear Him. having found out the plot that it hath schemed against thee. and whence comes the activity in composing and dissolving Body. nor see the things thou should'st see. in what way Soul is deathless. it cannot be that any part of this immortal life should die. sots. 3. preventing it from fetching port within Salvation's harbors. but using the shore−current ye who can. Where shines clear Light. and Good that dwells therein. and nothing in the Cosmos is destroyed. doth stand for "deathless". nor tongue speak of Him. made deathless. VIII. harboring there. sustained and fed by Him. That No One of Existing Things doth Perish. but Men in Error Speak of Their Changes as Destruction 19 . living for aye. 2. but sober all they gaze with their hearts' eyes on Him who willeth to be seen. or [simply] by the knocking off a syllable what is called "death". where not a single soul is drunk. VIII. who have sopped up the wine of ignorance and can so far not carry it that ye already even spew it forth? Stay ye. be sober. and through the things he hateth. as ever free from death. 2. Such is the hateful cloak thou wearest − that throttles thee [and holds thee] down to it. sensation's corpse. Second is he "after His image". by making void of sense those seeming things which men think senses. but [only] mind and heart. is either void of fact. All things in Cosmos are parts of Cosmos. seek ye for one to take you by the hand and lead you unto Gnosis' gates. For that it hath with mass of matter blocked them up and crammed them full of loathsome lust. a life that cannot die. corruption's chain.The Corpus Hermeticum 1. the ground of bad. brought into being by Him. For there's no death for aught of things [that are]. the tomb thou carriest with thee. of every darkness clean. who through the things he loveth. the carapace of darkness. nor can eye see Him. but Men in Error Speak of Their Changes as Destructions and as Deaths 1. is God the universals' Maker. eternal and transcending birth. For if Cosmos is second God. in order that thou may'st not gaze above. the thought this word conveys. But first thou must tear off from thee the cloak which thou dost wear − the web of ignorance.

but Cosmos hath become eternal and immortal by the Father. For the Eternal. was in unorder. and even if He have been brought to being. So He with deathlessness enclosed the universal body. And it doth still retain down here this [nature of unorder] enveloping the rest of the small lives − that increase−and−decrease which men call death. differs from the Eternal. The Father is Himself eternal of Himself. in that the former has to do with matter. It is round earthly lives that this unorder doth exist. but ever is brought into being. son! and understand what God. 4. But unto me both seem to be at−one and not to differ − in men I mean. for He hath not been brought to being by another. the Father. to go through point by point the Sermon about Sense. He hath not been brought to being by Himself. which know no death. is the all. the latter has to do with substance. beyond all earthly lives − not only doth have feeling with the second God. and packing it together made it spherical − wrapping it round the life − [a sphere] which is immortal in itself. thus. Privation. what Cosmos [is]. that is to say. In other lives sense is at−oned with Nature. when it was yet incorporate. Asclepius. what is a life that cannot die. son. while of the other it conceives as bodiless and the Good Mind. For that the bodies of the heavenly ones preserve one order allotted to them by the Father as their rule.The Corpus Hermeticum Now that which ever−liveth. in that It is eternal. as sequel thereunto. but Man by Cosmos and in Cosmos. On Thought and Sense 1. the Father made of it a universal body. for of the one 'tis sensible as of a body. did sow the lives into the sphere. whereas their dissolution restores them to those bodies which can never be dissolved. 3. The source and limit and the constitution of all things is God. But He. after the Father's will. but in men thought. For matter. understand the Cosmos is by God and in God. IX. that matter might not wish to separate itself from body's composition. full−filled with His ideas. On Thought and Sense 20 . I gave the Perfect Sermon (Logos) yesterday. Now sense and thought do seem to differ. The "restoration" of bodies on the earth is thus their composition. not loss of bodies. of sense is brought about. and so dissolve into its own [original] unorder. Now the third life − Man. willing to order forth the life with every kind of living. and what a life subject to dissolution. [and] having mind. but also hath conception of the first. Yea. Tat: Doth then this life not perish? Hermes: Hush. and it is by the restoration of each one [of them] this order is preserved indissolute. after the image of the Cosmos made. and shut them in as in a cave. IX. 5. And of the matter stored beneath it. and that doth make materiality eternal. today I think it right.

that other one substantial. as those who fancy sights in dreams. For neither without sensing can one think. while the substantial men [consorting] with the Good. as though they were entwined with one another. thing most marvelous. For Cosmos. It is the working of the Cosmic Course that maketh their becomings what they are. too. are for him good. they're hated and despised. The seeds of God. doth constitute him man. are unproductive things. But it is possible [they say] to think a thing apart from sense. who benefits by thought. Its place is earth. Devotion is God−gnosis. adultery. For this cause they who Gnostic are. and good − virtue and self−control. 5. They are thought mad and laughted at. nor the many them. But I return once more to the Discourse (Logos) on Sense. For such an one all things. their contraries when [it receiveth them] from the daimonials. who stealthily doth creep into the daimon who's illumined by God's light. while they're becoming good by exercise of their activity.The Corpus Hermeticum Now mind doth differ just as much from thought as God doth from divinity. no part of Cosmos being free of daimon. e'en though they be for others bad. For man is separated into soul and body. [and] sacrilege. On Thought and Sense 21 . nor without thinking sense. as I have said. and all such other deeds as are the work of evil daimons. Asclepius. are few. where 'tis in its own place. [consorting] with the bad. For that divinity by God doth come to be. murder. and by mind thought. nor is thought manifested without word. and not Cosmos. as some will sometimes say with impious tongue. But 'tis not [every] man. and in His making. and sometimes even put to death. does utterance of its thought conceived by mind take place. but they. deliberately he doth refer them all unto the Gnosis. befouling some of them with bad and others of them making clean with good. devotion. possesseth sense−and−thought peculiar to itself. the sister of the word (logos) and instruments of one another. being filled with all good things. as I have said. 'tis he alone who maketh bad things good. and sense doth pass out of the sleeping to the waking state. casting down precipices. impiety. That sense doth share with thought in man. doth have his seed of thought from daimons. And mind conceives the seed thus sown. please not the many. And. 4. 2. He maketh all [at last] like to Himself. for this man is material. will bear with all − once he has sensed the Gnosis. and he who knoweth God. For the material man. and only when the two sides of his sense agree together. 3. For neither doth the word (logos) find utterance without thought. But he who is a devotee of God. not like that of man. but as it were a better and a simpler one. but vast and fair. For we did say that bad must needs dwell on earth. For it is mind that doth conceive all thoughts − good thoughts when it receives the seeds from God. 'tis not so manifold. Now God is Maker of all things. and sow in him the seed of its own energy. parricide. are saved by God. But unto me it seems that both of these activities occur in dream−sight. thinks godly thoughts and not thoughts like the many [think]. 'tis true. [and] strangling. IX. So sense and thought both flow together into man.

and order of its creatures. 8. but I speak forth the truth. nay. the speed of its necessity. and things that through soul−substance make [other things] to move. 7. The same. And never time shall be when e'en a whit of things that are shall cease. But God is not. These things should seem to thee. God. It is through superstition men thus impiously speak. but gives them out [from Him]. The sense−and−thought. For all the things that are.The Corpus Hermeticum 6. but taking all unto itself it makes them live. ever to move all things. with the unweariedness of its activity. and things that take unto themselves the things that are worn out. I would rather say. of all lives doth come into them from without. but if thou dost not understand. He doth not have these things. are brought by God to be. He is them all Himself. and some are simpler. and do depend on Him − both things that act through bodies. whereas Cosmos receives them once for all together with its coming into being. as Organ of the Will of God. then. nor aught [is there] without Him. The heavier ones are more [composed]. all are in God. and some of fire. and make them back into itself again. 9. may make all manifest. some are more [composite]. God hath. There is no thing to which it gives not life. and things that make things live by means of spirit. IX. of all in Cosmos. then. He doth not get them from without. as some suppose. of necessity and propriety should have the name of Order. it taketh to itself. to not believe is not to understand. I mean a whit of God. This is God's sense−and−thought. and [then] dissolving them. like a Good Gardener of Life. and keeps them as a gift from God. On Thought and Sense 22 . and keeping them within itself. For thigs that are. of water some. it doth bestow their qualities on bodies together with the One Pleroma − that of Life. Cosmos. Some are of earth. make them all new again. inbreathed by what contains [them all]. but things in Cosmos are by Cosmos. things not to be believed. 10. It is the speed of Cosmos' Course that works the manifoldness of the kinds of births. To understand is to believe. And rightly so. is Sire of Cosmos. But they are all composed. with its not leaving aught without its life. nor [is] He without aught. if thou dost understand them. the composition of its elements. true. Asclepius. so organized that it. The single sense−and−thought of Cosmos is to make all things. and when I say "a whit of things that are". for that it orders all with their diversity of birth. And Cosmos is God's Son. receiving all the seeds into itself from God. then. beyond the reach of sense−and−thought. And properly hath it been called Cosmos [Order]. Now bodies matter [−made] are in diversity. Asclepius. some are of air. For being a most swift Breath. and giveth them renewal once again. the lighter less so. and thus. and is at the same time the Place of Life and its Creator. things that have been dissolved.

and this the more because 'tis the abridgement of the General Sermons (Logoi) which he has had addressed to him. it hath [e'en now] believed. and so 'tis [only] right I should devote toafy's to Tat. that is to say. and sometimes the reverse. both things divine and human things. So are at least these things for those who can see. Again. It is the Good which doeth the creating. as we have shown in treating of the rest. who by God['s good aid] do understand the things that have been said [by us] above. they're credible. And such a power can be possessed by no one else than Him alone who taketh naught. the parent is the children's cause. which thing we ought to have in mind when treating of the Good. he is entirely so by compulsion of the Good's Good−will. Hermes: My yesterday's discourse (logos) I did devote to thee. The Key 23 . The Key 1. this Father. in that he sometimes maketh them so many and such like. And having thought o'er all these things. For what is "God and Father and the Good" but the "to be" of all that are not yet? Nay. both human and divine. both on the father's and the mother's side. suffice on thought−and−sense. Asclepius. and used of things that change. but unto those who understand them not. and It is both Itself and most of all by reason of Itself. is God. 2. or more exactly. But "God and Father and the Good" is [cause] for all to be. and found its rest in that Fair Faith. all other things beside are just bacause of It. Tat. he is not even of their living. God's energy is then His Will. this. Tat. So that e'en if he be a sire. For nature is a predicate of growth. this the Good. X. and sometimes doth not make) both in the quality and in the quantity [of what he makes]. that is to say the Sun. X. incredible. and found them consonant with those which have already been translated by the reason. for the distinctive feature of the Good is "that it should be known". further His essence is to will the being of all things. 3. But mighty is the mind. then. subsistence self of everything that is. 4. And though the Cosmos. is also sire himself to them that share in him. For that the maker is defective for long periods (in which he sometimes makes. "God. then. But energy consists in something else. to Him is added naught of all the rest. but wills all things to be. each one of which He willeth into being.The Corpus Hermeticum My word (logos) doth go before [thee] to the truth. then. yet so far is he not the cause of good unto the lives. it hath the power to come before [thee] to the truth. then. and when it hath been led by word up to a certain point. Indeed. both mobile and immobile. apart from which nor being nor becoming could e'er be. I will not. Father and the Good". say "makes". Let so much. energy. For It doth will to be. hath the same nature. only by sharing in the Good's desire [that doth pour] through the Sun. To those. O Tat. Such is the Good.

as far as e'er a man hath the capacity to hold the inflow of the radiance that the mind alone can see. e'en while it still is in a body. 8. 6. It shines through his whole soul. This is the sentence of the vicious soul. and the other Errant. And shining then all round his mond. on the contrary. may it be. some to a happier lot and some to [just] the contrary of this. as was the case with Uranus and Cronus. it neither tasteth deathlessness nor shareth in the Good. Thus some that were creeping things change into things that in the water dwell. hear that from one Soul − the All−soul − come all these souls which are made to revovlve in all the cosmos. son. nay. my son! But as it is. and souls that live in air change to men. that thereby my mind's eye hath now become for me almost a thing to worship. nor stir his body any way. for of the Gods there are two choirs. Tat: What meanest thou? Apart? Hermes: Didst thou not. filled us so full of this so good and fairest sight. then. but it does us no harm. and not as yet have we the power our mind's eye to unfold and gaze upon the Beauty of the Good − Beauty that naught can e'er corrupt or any comprehend. and draws it out of body. 7. nor hear aught else. For it is possible. as though divided off? Of these souls. we are not yet strung to the Vision. And this is the most perfect glory of the soul. The Key 24 . if it doth contemplate the Beauty of the Good. our forebears. but speeding back again it turns into the path that leads to creeping things. For only then wilt thou upon It gaze when thou canst say no word concerning It. 5. nor he who gazeth on It. and is instinct with all immortal life. mean? Hermes: Of every soul apart are transformations. in the General Sermons. firelike blaze on the eyes and make them close. O father. the one Inerrant. For that the vision of the Good doth not. For neither can he who perceiveth It. like the sun's beam. perceive aught else. ofttimes from out the body fall asleep in this fairest Spectacle. gaze on aught else. my son. transforming all of him to essence. Not only does it come more swiftly down to us. those that live on earth change to things with wings. that a man's soul should be made like to God. But if a soul on entering the body of a man persisteth in its vice. father.The Corpus Hermeticum Tat: Thou hast. it is that there are many changes. the souls of water things change to earth−dwellers. may this be out lot too. They who are able to drink in a somewhat more than others of this Sight. O father mine! Hermes: Yea. while human souls reach the first step of deathlessness changed into daimones. And so they circle to the choir of the Inerrant Gods. it shineth forth and maketh to increase the seeing of the eye. X. For Gnosis of the Good is holy silence and a giving holiday to every sense. Staying his body's every sense and every motion he stayeth still. Tat: Made like to God? What dost thou.

since Cosmos is a sphere − that is to say. This [ignorance] is the soul's vice. or knowledge of their nature. Both then come into bodies. as head should move. but is not good − for that it is material and freely passible. Tat: But who is such an one. For he who knows. for it is mobile and all material motion's genesis. there are in all the beings senses. bearing the body as a load. O father mine? Hermes: He who doth not say much or lend his ear to much. not knowing what she is. while Gnosis is the end of science. is a life. but even evil. 11. For that the soul who hath no knowledge of the things that are. he good and pious is. is not to be obtained by speech or hearing. And though it never hath itself its birth in time. where are things which have a greater share of body than of soul − are by their nature subject unto death. 9. For "God. And head itself is moved in a sphere−like way − that is to say. becoming for all time the genesis of qualities and quantities. Man hath the same ensouling power in him as all the rest of living things. yet is it in the second rank of being and wanting in itself. and though it is the first of all things passible. For all things must consist out of antithesis and contrariety. but the ruled. for that he's subject unto death. the instrument it uses being the mind. not as the ruler. as naught of feet below's intelligible. For sense is brought about by that which hath the mastery o'er us. and science is God's gift. but all material. Tat: Who then is this material God of whom thou speakest? Hermes: Cosmos is beautiful. And naught of head above's material. but ever is. is blinded by the body's passions and tossed about. so that the universe consists of both the hylic and of the intelligible. This wretched soul. And yet though this is so. and still while on the earth divine. and this can otherwise not be. though first of things subject to death. 12. the Cosmos is the first of living things. while man is second after it. All then that are united to the "tissue" of this "head" (in which is soul) are in their nature free from death − just as when body hath been made in soul. The Key 25 .The Corpus Hermeticum And the soul's vice is ignorance. just as the mind employs the body. Again. doth shadow−fight. the Father and the Good". For he who spendeth time in arguing and hearing arguments. becomes the slave of bodies of strange form in sorry plight. 10. It is intelligible rest that moves material motion in this way. is mind. or of Good. Whereas those things which are at greater distance from this "tissue" − there. But Gnosis is far different from sense. The whole. however. are things that hath more soul than body. [I mean] both things that are cognizable by mond alone and things material. in that they cannot without senses be. All science is incorporeal. yet is he not only not good. yet is its being in becoming. X. But on the other hand the virtue of the soul is Gnosis. a head.

Cosmos and man. father. and naturally divine. God doth contain Cosmos. while Source [dependeth] from the One and Only [One]. 16. and spirit in the body. Now then the principles of man are this−wise vehicled: mind in the reason (logos). Not that. But man. soul in the spirit. and the soul within the spirit.The Corpus Hermeticum For though the Cosmos also is not good in that it suffers motion. then doth the soul cut off itself and bring upon itself forgetfulness. Spirit pervading [body] by means of veins and arteries and blood. that is not yet cut off. By Him alone the soul becometh good. after abandoning the soul unto its judgement and whatever chastisement it hath deserved. is evil. stripped of its wrappings. bestows upon the living creature motion. And this forgetfulness becometh vice. God ignoreth man. man as it were Cosmos' child. not knowing that [at death] it is iteh spirit that must first withdraw into the soul. Now from one Source all things depend. it is not evil. because its body is still small and not as yet come unto its full bulk. 13. and as it were doth bear it in a way. and then the living creature is withdrawn. the Father and the Good". whereon the blood congeals and veins and arteries are emptied. Cosmos [containeth] man. in that they do mistake its nature. not whiles is good. And then the mind. in that it is not subject to death. and this is body's death. and no more shareth in the Beautiful and the Good. mean by this? The mind is parted from soul and soul from spirit? Whereas thou said'st the soul was the mind's vesture. 14. Tat: What dost thou mean. moreover. Tat: How? Hermes: A thing of beauty altogether is [such a soul] to see. This is the sole salvation for a man − God's Gnosis. doth traverse every space. For when the soul withdraws into itself. still all but hanging from the Cosmic Soul! But when the body grows in bulk and draweth down the soul into its mass. whiles evil. nay. in that he's subject both to motion and to death. Source is. For this cause some do think the soul is blood. X. moved to become Source again. The Key 26 . whereas the One standeth perpetually and is not moved. the spirit doth contract itself within the blood. Thrice−greatest one? Hermes: Behold an infant's soul. not yet befouled by body's passions. my son. Three then are they: "God. 15. but [good] out of necessity. taking unto itself a fiery body. however. This is the Way Up to the Mount. and the soul's the spirit. It is the same for them who go out from the body. and willeth to be known. Tat: What dost thou. Cosmos is e'er God's Son. the reason in the soul. right well doth He know him.

Whereas the impious soul remains in its own essence. hath for its body fire. and seeking for an earthly body where to enter. to be a guard and wall. For earth doth not bear fire. I am ablaze. son. than lack of piety? What fire has so fierce a flame as lack of piety? What ravenous beast so mauls the body as lack of piety the very soul? Dost thou not see what hosts of ills the impious soul doth bear? It shrieks and screams: I burn. son. with which it could not dwell in an earth−body. poor me. It is. that a [man's] soul. But mind. is a man's soul chastised? Hermes: What greater chastisement of any human soul can there be. for it is all set in a blaze even by a small spark. When then the mind doth free itself from the earth−body. Stript of its fire the mind on earth cannot make things divine. The soul in man. then. I know not what to cry or do. and thou. And for this cause is water poured around earth. For in a body made of earth it is impossible the mind should take its seat itself by its own self in nakedness. the swiftest thing of all divine outthinkings. I neither see nor hear! Such are the cries wrung from a soul chastised. nor on the other that so great a virtue should endure a body passible in such close contact with it. however − not every soul. and swifter than all elements. And such a soul when from the body freed. X.The Corpus Hermeticum 17. I am devoured by all the ills that compass me about. while spirit doth pervade the living creature. alack. to keep the blazing of the fire away. For that no other body can contain a human soul. nay. wretched me. For neither is it possible on the one hand the earthly body should contain so much immortality. son. is changed into a beast. son. It taketh. For that the law of God is this: to guard the human soul from such tremendous outrage. but that of man only for things on earth. Hermes: The hearer. if only it be human. 18. For mind being builder doth use the fire as tool for the construction of all things − the Mind of all [for the construction] of all things. then. the soul for as it were an envelope. 19. dost suppose. in a body made of earth that this arrangement of the vestures comes to pass. if it have fought the fight of piety − the fight of piety is to know God and to do wrong to no man − such a soul becomes entirely mind. as the many think. 20. for it is human in its dispensation. should think with him who speaks and breathe with him. Tat: How father. being too and thing divine. chastised by its own self. ah. doth use the spirit as its envelope. not. And soul itself. he should have a hearing subtler than the voice of him who speaks. nor is it right that any human soul should fall into the body of a thing that doth possess no reason. passing from body. but one that pious is − is a daimonic something and divine. it straightway putteth on its proper robe of fire. The Key 27 .

man [acteth] through the sciences and arts. When mind becomes a daimon. but with the lives above in heaven. scourged with its sins. pervading [all things] through the Mind. to use a figure. depending from the nature of the One. the Cosmos's are natures. those of the gods have intercourse with those of men. [Mind. Such is the power of mind. Cosmos is subject. For oftentimes the mind doth leave the soul. outrage. my son. Yet doth it not endure a sluggish soul. man to the Cosmos. It is. This is the dispensation of the universe. than which is naught diviner nor of greater energy. the nature−rays [act] through the elements. man is not measured with the rest of lives of things upon the earth. Wherefore.] is the Good Daimon. thence through the nature−rays of Cosmos upon man. Further there is an intercourse of souls. for He is higher than them all and all are less than He. but leaveth such a soul tied to the body and bound tight down by it. Such soul. 24. in imitation of its Sire. Blessed the soul that is most filled with Him. the gods look after men. then. And then the impious soul. son. but is just like a thing that hath no reason. And such a soul doth never tire in songs of praise [to God] and pouring blessing on all men. what dost thou mean. who are called gods. and irrationals to man. But on the pious soul the mind doth mount and guide it to the Gnosis' Light. X. 22. and at that time the soul neither sees nor understands. not of the mind in service of which we were just speaking. He. while God hath charge of all. and wretched is the soul that's empty of the Mind. the arts and sciences are man's. again? Hermes: Dost think then. further. and all the other things whereby mankind is wronged.The Corpus Hermeticum Such is a very grave mistake. have in charge the lower. blasphemy. 23. and therefore such an one should not be called a man. and naught a greater means for the at−oning men to gods and gods to men. and doing good in word and deed to all. For soul without the mind "can neither speak nor act". then. my son. is plunged in murders. and those of men with souls of creatures which possess no reason. for that the way a soul doth suffer chastisement is this: 21. But God is o'er them all. Tat: Father. are His energies. that every soul hath the Good [Mind]? For 'tis of Him we speak. to a better state the soul doth pass. to God. God's rays. The Key 28 . men after animals irrational. the mind sent down for [the soul's] chastisement. The higher. thou shouldst give praise to God and pray that thou mayst have thy mind Good Mind. and entering in the soul most impious it scourgeth it with whips made of its sins. it cannot to a worse. in violence of all kinds. the law requires that it should take a fiery body to execute the services of God. For that man is a thing−of−life divine. and God contains them all. The energies act through the Cosmos. doth not have Mind.

as it were. Time. and Blessedness. Cosmos is moved in Aeon. Becoming. Time hath its limits in the Cosmos. Aeon stands firm round God. Cosmos. Hermes: As many men say many things. O Master mine! For I can trust the explanation of these things. then. For this cause can a man dare say that man on earth is god subject to death. and as it hath come unto Me to speak. how standeth God and All. what things are low. Aeon. of Cosmos. quality. Wisdom. without e'en quitting earth. God maketh Aeon. which comes from Thee alone. Aeon's work is Cosmos − which never hath become. o'er−stepping heaven's limit. nor doth a whit of things in Cosmos perish. about the All and Good. of Time. I will no more delay. Make it. and these diverse. Cosmos. Cosmos. Therefore will Cosmos never be destroyed. Aeon. of Time. Becoming. My son. So vast a sweep doth he possess of ecstasy. Hermes: But God's Wisdom − what is that? Mind: The Good and Beautiful. he doth ascend above. Change. Thrice−greatest Hermes. For no one of the gods in heaven shall come down to the earth. Blessedness − is essence. Life and Death. God. of Aeon. Wherefore the dispensation of all things is brought about by means of there. The Good − the Beautiful. 25. clear to me.The Corpus Hermeticum Nay more. and of Becoming. therfore. in Aeon. lastingness and deathlessness. And greater thing than all. while god in heaven is man from death immune. restoration and the opposite thereof. in Time. and learns precisely all things else besides. XI. whereas man doth mount up to heaven and measure it. in God. for Cosmos is enwrapped by Aeon round on every side. their matter. I have not learned the truth. Aeon is. the twain − Cosmos and Man − but by the One. and Aeon. their essence. Mind: Hear [then]. and Time. 3. then. of Cosmos. Time. Cosmos. for Aeon's indestructible. if we must boldly speak the truth. Becoming. then. The energies of God are Mind and Soul. Order. or at the [very] least the gods and men are very whit in power each with the other equal. Aeon. Mind: Master this sermon (logos). Cosmos. he knows what things of it are high. Mind Unto Hermes 1. of all is God. and of Becoming. XI. and bear in mind the spoken words. the true "man" is e'en higher than the gods. yet ever doth become by Aeon. of Aeon. and Virtue's all. in Cosmos. of God. Becoming doth become in Time. God's power is Aeon. increase and decrease. Time. Sameness. Mind Unto Hermes 29 . 2. The source.

Without. in Matter. Further. 5. and Mind. for thou wilt fall from truth. within. The Energy of God is Power that naught can e'er surpass. is in them all. 4. Heaven. the Aeon's soul is God. is full of Soul. Now Genesis and Time. making the All to live. though one than which there's no more ancient one. or by whatever else a man supposes or shall suppose. 6. and also in accordance with the influence of every space. for what apart from Him is there of life. in even fuller and yet fuller prime! 7. ordereth [Cosmos]. And Aeon doth preserve this [Cosmos]. in Heaven and upon the Earth. For its beginning doth depend on Aeon. Mind Unto Hermes 30 . For He who makes. this vast and perfect Life [encircles] Cosmos. never think that aught of things above or things below is like to God.The Corpus Hermeticum Aeon. And do not ever think that any other can possibly possess His power. Behold. regard its Beauty carefully − Body in pure perfection. ever in prime of life. It fills it from within. not stablished in some one of them. in Soul. imparting deathlessness and lastingness to matter. nay. rather. on Earth. as Aeon doth on God. below. ordered by Aeon's order. But all this Body. the seven subject Worlds. both ever made. O Hermes. again. for all are full of God. In Heaven they are unchangeable and indestructible. in Heaven. But all things must be made. in which are all the bodies. and from without encircles it. For naught is like to That which hath no like. above. nor making one thing only. And all is this − God energizing. And God in Mind. it fills [it with] all lives. For being Power. but making all. or by Nature. then. since all things [then] would lack activity. but on the Earth they're subject unto change and to destruction. and Mind of God. and Soul. or any thing divine. changing becoming. and Soul is full of Mind. Now gaze through Me upon the Cosmos that's now subject to thy sight. a Power with which no one can make comparison of any human thing at all. For that "inaction" is a name that cannot be applied to either what doth make or what is made. He energizeth in the things He makes and is not independent of them − although the things He makes are subject to Him. and is Alone and One. and ever−young. is there inaction. Wherefore. or by Necessity. and with their varied course full−filling Aeon! XI. But neither in the Cosmos anywhere. continuing in sameness. the Cosmos' soul is Aeon. and deathlessness and change of quality? For what else should He make? God's not inactive. nor in aught else. and all of them through Aeon. the Earth's soul. are of two natures. or by Foreknowledge.

the instrument of nature. For. and Ruler of the seven world−orderings! [Behold] the Moon. [see] how the right [move] not unto the left. that there is some one who does these things. Hermes: How. but rivalry will follow of the weaker with the stronger. And if the maker of the lives that suffer change and death. and maketh deathlessness. For that they bodies are. And. and as their bodies are not like. thou hast no longer need to learn of Me. the Leader of all order. first. feeder and nurse of things on Earth! And contemplate the multitude of deathless lives. if both of them have some of it. others around the Earth. nor yet the left unto the right. My dearest Hermes. and the transmuter of its lower matter! [Look at] the Earth set in the midst of All. And all are full of soul. [to make the lives] that suffer death. and Matter one. after its own maker. upon the other hand. just as the maker of the deathless ones. in whose hands would there be the distribution for the making? Again. are matter by itself. those that live not. is very manifest. and that of lives subject to death. lives subject to death are other than the deathless ones? And. whereas. For that one single order is not kept among "the many". then. is it that. that He is also One. have souls. For as the many motions of them [all] are different. then. next. doth not make animals immortal? 11. whether [that body be] of an immortal. nor the above below. and all are moved by it. but the cause of all life is He who makes the things that cannot die. how great it is. yet has one speed been ordered for them all. for 'tis the love and the blending of the contraries and the dissimilars that doth give birth to light down shining by the energy of God. the Father of all good. then. or an irrational [life]. and nowhere [is there] fire. Mind: First. It must. in like fashion. Soul is one. and Life is one. and they are moved. between both. 8. [see thou] the circling Moon. also. and they will strive. and. 9. Mind Unto Hermes 31 . forerunner of them all. be that such a one as this must be some one who's wholly One. immortal [lives] and mortal. And that all there are subject unto Genesis. how is it that Life which knows no death.The Corpus Hermeticum [See how] all things [are] full of light. For that all living bodies are ensouled. and Soul is one. Soul when in its self is. Hermes: But who is He? XI. some round the Heaven. But come! if there be two − if matter's one. cause of life. that every living body doth consist of soul and matter. next. should be another. or a mortal. nor the below above. But thus conceive it. it is impossible that there should be two or more makers for them. in whose hands may be the greater part? 10. each in its proper way. is clear. and midway. foundation of the Cosmos Beautiful. he would desire to make the deathless ones as well. But 'tis impossible for them to come together into one without some one to bring them [all] together.

The Corpus Hermeticum Mind: Who may it other be than the One God? Whom else should it beseem to put Soul into lives but God alone? One. is God. He should not be void of all form. for He doth not enjoy. and One Life in them all is made to be by God. or that are going to be made. 13. but perfect [God]. and [yet] another one who breathes. 15. so also. For did He separate Himself from it. and think. and Godhead one. He is imperfect. moreover. But in this sermon (logos). this. if when thou dost confess the Cosmos to be one. but the dissolving of their union. this is the Beautiful. And if thou wouldst in practice understand [this work]. and all must die. when thou [thyself] dost do so many things? For thou dost see. and change. of Cosmos. 14. is God's image. or once have been. Cosmos is made to be all−formed. in many [ways]. soul. furthermore. on the one hand. another one who thinks. then. And it is not one man who smells. Life is the making−one of Mind and Soul. and taste. as thou dost hear. And what great thing is it for God to make life. [the image] of the Sun. Himself being what He doth. Hermes. then. when it's dissolved. one is God. and touch. both those in Heaven and those on Earth. For that indeed He hath no other one to share in what He works. revolving is conversion and concealment renovation. and walk. how much less God? For if there's aught he doth not make (if it be law to say). what may its maker be? For that. and life. in order that all things may be − that are being made. But one is he who doth all these. All things. and also Life is one. The people call change death. thou wouldst no longer be a living thing. and. Life. But if all things are lives. should God cease from them (a thing not law to say). For if it hath been shown that no thing can [inactive] be. Cosmos [is] Aeon's. another one who walks. and breathe. For just as. withdraws to the unmanifest. Mind Unto Hermes 32 . He ever is at work. Whereas. if He's all−formed. XI. Sun one. the Sun. It would indeed be most ridiculous. should thou cease from these. But if He is not only not inactive. These are the passions of the Cosmos − revolvings and concealments. and thou shalt understand more easily how that God's work is one. Moon one. Since. then He doth make all things. My Hermes. My beloved. no longer is He God. behold what taketh place with thee desiring to beget. The Cosmos is all−formed − not having forms external to itself. Aeon. God. because the body is dissolved. but changing them itself within itself. all are made by God. And yet no one of these could be apart from God. for a little while. and deathlessness. 16. My beloved. therefore. and hear. if all are lives. this is the Good. and Man. and God is it − then. for working by Himself. all things would [then] collapse. I say the Cosmos also suffers change − for that a part of it each day is made to be in the unmanifest − yet it is ne'er dissolved. And. Give thou thyself to Me. accordingly Death is not the destruction of those that are at−oned. Yet this is not like unto that. thou shouldst wish God Himself to be some one or other of a number! 12. He will be like the Cosmos. He makes. and smell. And this is. on the other hand. Life ceasing. and speak. then.

but it is the most comprehensive. what I'm going to say. it is permitted thee. transcend all time. [then. but as if being there. the way of every life. or more potent. And shouldst thou will to break through this as well. thou canst not know Him. think thyself deathless and able to know all − all arts. then. and [yet] by means of bodies manifesteth all [ideas]. He will thereby be less than Cosmos. 19. And now consider what is said more boldly. and [thus] shalt thou know God. all sciences. If. the swiftest.] thyself to grow to the same stature as the Greatness which transcends all measure. He. and there more quickly than thy bidding will it be. has He a single form. which doth not fall beneath the sight. for naught that mind conceives of God is doubtful. and most potent of them all. that than the bodiless naught is more comprehensive. So understand. thus. which is His own alone. And bid it journey oceanwards. All are in God. and there. What. and contemplate what is beyond − if there be aught beyond the Cosmos. but. what swiftness. And. And bid it also mount to heaven. Behold what power. thou dost not make thyself like unto God. and things that lie do not have motion. it will soar up to the last Body [of them all]. think from thyself. For it is like the form of reason (logos) and mountain−tops in pictures. leap forth from every body. Now things lie one way in the bodiless. [but] not as lying in a place. and think. For they appear to stand out strongly from the rest. but really are quite smooth and flat. 20. immediately 'twill be. 18. For place is both a body and immovable. Mind Unto Hermes 33 . the whole Cosmos itself. say we He is? − that we may not bring round our sermon (logos) into doubt. And marvel not that there's a bodiless idea. and God not [do them]? Then. so neither can God live without [His] doing good. XI. or swifter. not as if passing on from place to place. Think. then. being bodiless. another way in being made manifest. Conceiving nothing is impossible unto thyself.The Corpus Hermeticum again. again. cutting through them all. for instance. nor auther. thou dost have! And canst thou do all of these things. and bid thy soul go unto any land. For this is as it were the life and motion as it were of God − to move all things and make them live. and it will need no wings. as having all things in Himself as thoughts. become Eternity. Make. nor vortex−swirl. then. [then. hath one idea. not will aught hinder it. Now some of the things said should bear a sense peculiar to themselves. in this way know God. For like is knowable unto like [alone]. nor bodies of the other stars.] of Him who doth contain them all. nor fire of sun. 17. but more truly! Just as man cannot live apart from Life.

God in making. both where and when thou dost expect it not − waking. but to be able to know [Good]. 22. Mind sees itself in thinking. For there is naught that is not image of the Good. XII. This Mind in men is God. in sky. For where is Soul. But if thou lockest up thy soul within thy body. sleeping. Thrice−greatest one! Reflect on all the rest in the same way with thyself. and will. by night. So far these things have been made manifest to thee. But in irrational lives Mind is their nature. About The Common Mind 34 . For naught's unseen. and for this cause some of mankind are gods. pain and pleasure seethe. The greatest bad there is. just like juices. O Tat. not yet begotten. If thou but settest thy foot thereon. but is united to it. in the womb. and men are mortal gods. doings. I know not who I was. both leading there and easy. I fear the sea. for Mind is the in−worker of the souls of men for good − He works on them for their own good. even of things that are without a body. by day. journeying. places. Hermes: The Mind. saying: I nothing know. I cannot scale the sky. it and it only knows precisely. is not separated off from God's essentiality. For the Good Daimon said: "Gods are immortal men. there too is Mind. 'twill meet thee everywhere. This is the Good of God. is a Straight Way. and into them the soul. and thou shalt not be led astray. 21. and dost debase it.The Corpus Hermeticum Become more lofty than all height. and their humanity is nigh unto divinity. [and] saying naught. old. in after−death conditions. For in a compound body. 'twill everywhere be seen. in sea. qualities. The Mind. Collect into thyself all senses of [all] creatures − of fire. this [is] His Virtue − that He may be manifest through all. But in irrational lives their soul is life devoid of mind. sailing. I nothing can. but in the souls of men He counteracteth them. For every soul. thou canst know God. there is there also Soul. is instantly depraved by pleasure and by pain. In lives irrational He doth co−operate with each one's nature. on entering in. the Good's own [Path]. is XII. and quantities. then." 2. [and] water. [and] dead. as light to sun. that through them all thou mayest see Him. when it becomes embodied. Think that thou art at the same time in every place − in earth. is not to know God's Good. and lower than all depth. speaking. About The Common Mind 1. just as where Life. is of God's very essence − (if such a thing as essence of God there be) − and what that is. And if thou knowest all these things at once − times. dry and moist. who I shall be − what is there [then] between [thy] God and thee? For thou canst know naught of things beautiful and good so long as thou dost love thy body and art bad. Hermes: Is God unseen? Mind: Hush! Who is more manifest than He? For this one reason hath He made all things. young. and hope.

] just like irrational animals. But all men are subject to Fate. O'er whatsoever souls the Mind doth. So. burning or lancing it for sake of health. He would have greatly helped the race of men. Of men. or commit sacrilege. to rescue it from pleasure. Our life is owing to [God's] Energy and Power and Aeon. shall suffer. But for the moment. too. the murderer bad. giving full play to the desires toward which [such souls] are borne − [desires] that from the rush of lust strain after the irrational. 5. which previously thou didst explain to me. About The Common Mind 35 . why is he punished − when he hath done the deed from Fate's necessity? Hermes: All works. because he did it. are Fate's. to these it showeth its own light. Tat: In that case. my son. 8. will suffer just as though he had committed fornication. or do some other evil deed. cease not irrationally to rage and lust. or ill − can come to pass.] let be the teaching as to vice and Fate. as the Firstborn God. the teaching (logos) as to Fate. For passions and irrational desires are ills exceeding great. Wherefore I've ever heard. nor are they ever satiate of ills. so is His Soul as well. as though he had committed murder. The quality of change he can no more escape than that of genesis. [so that such human souls. pain inflict. Mind counteracting it doth work good on the soul.] but that the Mind−led man. my father? Is not the fornicator bad. and how it is [so] different − in men being such and such. For [Mind] becomes co−worker with them. being Ruler of all things. but. while that in men it quencheth out the wrathful and the lustful elements. they share in the same fate as souls of lives irrational. give voice to words (logoi) divine) − yea. then. then. and genesis and change.The Corpus Hermeticum plunged. father mine. Good Daimon also say − (and had He set it down in written words. that he who doeth ill. then. gazing on all things. The great ill of the soul is godlessness. by acting counter to their prepossessions. though not a fornicator. And though all men do suffer fated things. since they've freed themselves from viciousness. Mind. And this being so. and [so with] all the rest? Hermes: [I meant not that. So. not being bad. intelligible things know naught of separation. and in irrational lives [so] changed. and being Soul of God. In just the selfsame way the Mind inflicteth pain on the soul. and though he be no murderer. those led by reason (those whom we said Mind doth guide) do not endure like suffering with the rest. 6. as the physician health upon the body. and over these God hath set up the Mind to play the part of judge and executioner. 4. doth truly. my son. and most of all the bodies which the mind alone perceives. Tat: How meanest thou again. then followeth fancy for all evil things and nothing good. But it is possible for one who hath the Mind. and [then] again that in irrational lives it is not of a beneficial nature. But whatsoever human souls have not the Mind as pilot. just as a good physician doth upon the body prepossessed by sickness. But it is fated. whence comes its every ill. and without Fate naught of things corporal − or good. For that if it be absolutely fated for a man to fornicate. And for this cause he doth it − that he may suffer what he suffereth. can do whate'er XII. once I heard Him say: "All things are one. again. for these are the beginning and the end of Fate. we must class some as led by reason. for we have spoken of these things in other [of our sermons]. preside. they do not suffer bad. for He alone. my son. but now our teaching (logos) is about the Mind: − what Mind can do. 7. 3. [Tat. to free himself from vice. my son. and others as unreasoning. His Mind is good. risks to be overset.

naught is impassible. but Reason (Logos) is in Mind. it's passion. the former being ruler and the latter ruled. father mine. Thou seemest. according to each race. nor under Fate to set [a soul] neglectful of what comes to pass. son. and it is found the same in Egypt. the Soul of God. and in the proper sense they are [themselves] all passions. while Body is [the image] of the Form. truly and helpfully. and all things else. and Form [the image] of the Soul. however. set forth the teaching (logos). while every thing that's moved is body. For that the Blessed God. then. so also speech is one and is interpreted. All things incorporeal when in a body are subject unto passion. and carry back this word (logos) unto the question thou didst ask before − I mean about Mind's Fate. more precisely. eliminate [all] captious arguments (logoi). on departing from the body. son. But further still explain me this. then is he also freed from passion. but use of voice. speech is far different from voice. then is Mind also passion. Good Daimon. Nay. and God is Father of [all] these. are subject unto passion − both mover and the moved. Hermes: Well put. and nothing is impossible to it − neither o'er Fate to set a human soul. Hermes: Consider this as well. for either they are motionless or they are moved. Tat: Why. are passions. 10. Incorporeals moreover act upon themselves. Tat: Most clearly hast thou. XII. But. Now if the Mind co−worketh with [these] impulses. doth rule o'er all − o'er Fate. Incorporeals are further moved by Mind. to be in ignorance of Reason's (Logos) worth and greatness. He hath the mind for knowing God and uttered speech (logos) for eulogy of Him. but all are passible. while the other's passive. Let this so far suffice from the Good Daimon's most good [words]. father mine! − do not the other lives make use of speech (logos)? Hermes: Nay. But impulses of lives irrational. for that the one is active. But bodies are invaribly acted on. my son. let terms trouble thee." 14. and it is just that I as well should answer [nobly]. hath declared: "Soul is in Body. then. Do not. And if one useth these for what he ought. Tat: But with men also. Tat: Yea. he'll differ not a whit from the immortals. as I do think. son. To use the fairer sounding term.The Corpus Hermeticum it wills. action and passion are both the selfsame thing. he will be guided by the twain unto the Choir of Gods and Blessed Ones. father mine. but man is one. son. father mine. and Mind God's [image]. The Reason. For if thou dost with accuracy. Mind in Soul. then. does no harm. and Mind in God. [words] divinely spoken." 9. So do thou understand. and therefore they are passible. while voice doth differ in each class of living thing. that these two things God hath bestowed on man beyond all mortal lives − both mind and speech (logos) equal to immortality. is the Mind's image. and in Persia. 11. and Law. 12. Thou said'st that Mind in lives irrational worked in them as [their] nature. rather. For every thing that moves itself is incorporeal. taking its color from the passions. About The Common Mind 36 . For speech is general among all men. and if the impulses of [lives] irrational be passions. my son! Thou questionest right nobly. thou wilt discover that of very truth the Mind. and movement's passion. 13. Yet passion differeth from passibility. Hermes: Yea. co−working with their impulses. and in Greece. but whichsoe'er it be. Both. son. But when a man hath freed himself from body. speech differs.

Whatever then doth live. or is. Tat: Doth not Earth even. of each there is a certain number. But of the bodies of the Cosmos each is many. 16. my father. but 'tis forgetfulness. son! 17. Air. therefore. Necessity and Providence and Nature are instruments of Cosmos and of Matter's ordering. but dissolution of a compound. That thou should ask if the fourth part is not inert. O son. but rather that she is the only thing which. for without number structure cannot be. but there is no necessity that that which lives. but that it may become renewed. They do not die. XII. these things are so. both with Him unified. Mind [and] Soul.The Corpus Hermeticum The subtlest part of Matter is. yet naught [of it] is subject to corruption. the Father's [everlasting] Re−establishment − nor of the whole. nor of the parts − which doth not live. Air Matter. though they do change from one into another of themselves. and Sameness is their Essence. being decomposed. the image of the Father. Now dissolution is not death. For not a single thing that's dead. then. Soul. hath been. and of Mind. when she engenders and brings forth all things? For 'tis impossible that without motion one who doth engender. for the body which doth have no motion. die − the lives in it. as a whole. Soul Air. Now it is units that give birth to number and increase it. my son. for through possessiong Sameness. Now that which is kept moving. 19. is also stable. [these] composed bodies. though in very rapid motion. could there be in the God. the Cosmos. son! − led into error by the term in use for what takes place. while Mind Surroundeth Soul. or shall be in [this] Cosmos. father. oweth its immortality unto the Mind. that all that is in Cosmos is being moved for increase or for decrease. Mind. that are its parts? Hermes: Hush. of Soul. but are dissolved as compound bodies. or any whit of him the God destroyed? Tat: Do they not. it is not change that constituteth death. gives sign of nothing but inertia. is composed. it is dissolved not so that it may be destroyed. For that the Father willed it should have Life as long as it should be. is most ridiculous. then. [and] Life. should do so. Wherefore it needs must be a God. in the plenitude of Life − dead things? For that death is corruption. It is the terms employed that confuse men. or composition. For being simultaneous. Naught is there in it throughout the whole of Aeon. generally. son. Know. How then. are taken back again into themselves. and the conserver of the Will and Order of the Father − is filled full of Life. For what is the activity of life? Is it not motion? What then in Cosmos is there that hath no motion? Naught is there. Matter is one. but 'tis sensation. How then could any part of that which knoweth no corruption be corrupted. [and] Spirit. my son. For how would it not be a thing to laugh at. and most of all doth man. then. 15. And God surroundeth all and permeateth all. 18. seem to thee to have no motion? Hermes: Nay. For 'tis not genesis that constituteth life. should be all same. he who is both recipient of God. or destroyed. Since. God. and corruption destruction. or decomposition. they are immortal all − Matter. and co−essential with Him. while of intelligible things each is Essence. Whereas in all the rest of composed bodies. but all its parts are subject unto it. of which whatever liveth. is not subject to change. that the Nurse of all should have no motion. also lives. and this whole Cosmos − the mighty God and image of the mightier One. do natheless keep the incorruption of their Sameness. of Air. my son. About The Common Mind 37 . and.

O father mine! Hermes: If. Tat: [Now] in the General Sermons. in which God is not. to conceive God. that just as Heaven. my son. conversing on Divinity. thou didst speak in riddles most unclear. terrene earth. thy meaning thou didst hide. my son − by whom. that each one of the other lives inhabiteth one portion of the Cosmos − aquatic creatures water. for He is All. too. by tree. nor space. 20. then? Hermes: Matter. father. father. and the Duration of all these that is called Good? And there are naught of things that have become. by tokens in the day. are parts of God. XIII. and it is nothing difficult. is separate from God. and that materiality is Matter's energy. Tat: Is He in Matter. and this is God − the All. Soul. then. in Wending up the Mount. are they energized except by God? Or art thou ignorant. But what thing else than mass think'st thou it is. Further.The Corpus Hermeticum For with this life alone doth God consort. my son. with all the good and noble [ones] − gods. know that these too are energies of God. we said. by inward parts. Unto this Reason (Logos). and permeateth all. when I became thy Suppliant. behold how Matter is all−full of Life. and Spirit. [and] Energy. and by all things doth He foretell the future unto him − by birds. [it is] not to be bad. thy adoration and thy worship pay. Observe this too. Wherefore I got me ready and made the thought in me a stranger to the world−illusion. son. by wind. all lives enlivened? By whom are things immortal made immortal? By whom changed things made changeable? And whether thou dost speak of Matter. or are becoming. and [see] the orderly behavior of its ordering. nor time. then. Air. daimones and men! Tat: But these are purely energies. and [see] the Providence of things become and things becoming. And in the All is naught that is not God. Wherefore doth man lay claim to know things past. The Secret Sermon on the Mountain 1. 23. and Necessity. in just the selfsame way God's parts are Life and Immortality. behold thou the Necessity of things made manifest. for He is energy and power. if it's not energized? Whereas if it be energized. they're purely energies. and that essentiality doth constituteth the energy of Essence. that thou wouldst give it me − "when thou shalt have become a stranger to the world". The Secret Sermon on the Mountain 38 . and when I longed to learn the Sermon (Logos) on Rebirth (for this beyond all other things is just the thing I know not). by visions in the night. he seeth Heaven. and aery creatures air. and Mind. nor form. But if thou wouldst Him also contemplate. or of Essence. XIII. of Body. and doth contact it with [his] sense. 21. in order that thou may'st attribute to it the quality of space. By whom are. and All surroundeth all. nor quality. water air [and] fire. Water. are parts of Cosmos. Earth. But God surroundeth all. [behold] this so great God in movement. after thou hadst conversed with me. Wherefore nor size. There is one way alone to worship God. 22. and permeateth all. my son. by whom is it made so? For energies. while man doth use all these − earth. behold the ordering of the Cosmos. that corporeality is Bodies' energy. thou saidst. things present and to come. and Nature. then. surroundeth God. and Providence. and when thou saidst no man could e'er be saved before Rebirth.

but when He willeth it. as they who dream in sleep yet sleepless. The one that is begot will be another one from God. Tat: Now hast thou brought me. my son. O Thrice−greatest one. Tat: Tell me this too! Who is the author of Rebirth? Hermes: The Son of God. my son. Am I a son strange to my father's race? Keep it not.. unto pure stupefaction. for now no longer do I see myself. for [now] I see thy Greatness identical with thy distinctive form. and [yet] am I a stranger to them now. God's Son? Hermes: All in all.. out of all powers composed. The way to do this is not taught.. Thou seest me with eyes. Hence answers would I have direct unto these things. father. And now i am not as I was before. from out what matter and what womb Man comes to birth. my son. O father. explain to me the manner of Rebirth. The Secret Sermon on the Mountain 39 . 4. I am a true−born son. I have passed through myself into a Body that can never die. its memory is restored by God. which doth transcend the senses. Hermes: This Race. my son? I can but tell thee this. Hermes: It is the Will of God. Tat: Thou sayest things impossible. Hermes: What may I say. things that are forced. father. but I am born in Mind. Hermes: I would. father. father? For I have no share of that essence in me. or of what seed. 5. back from me. I am no longer touched. by God's Will. father. that thou hadst e'en passed right through thyself. is never taught.The Corpus Hermeticum And now do thou fill up the things that fall short in me with what thou saidst would give me the tradition of Rebirth. XIII. and it cannot be seen by the compounded element by means of which thou seest. I know not. Tat: Into fierce frenzy and mind−fury hast thou plunged me. 3. father? For I am altogether at a loss. I have dimension too. Tat: And of what kind is he that is begotten. 2. Arrested from the senses which I had before. but what I am thou dost not understand [even] with fullest strain of body and of sight. the One Man. my son. Whene'er I see within myself the Simple Vision brought to birth out of God's mercy. Tat: Thou tellest me a riddle. and dost not speak as father unto son. and the True Good the seed. Hermes: Wisdom that understands in silence [such is the matter and the womb from out which Man is born]. Tat: Who is the sower. I have had my former composed form dismembered for me. Yea. setting it forth in speech or in the secret way. but I have touch.

6. which doth not suffer change. Sorrow will flee away to them who give it room. the ninth. my son. and creeping through the prison of the body they force the man that's placed therein to suffer in his senses. the sixth is Avarice. thy Self−control. And. Unrighteousness. and this it is which constitutes the manner of Rebirth. my son! Withdraw into thyself. God forbid. Error. son. Gnosis of God hath come to us. Tat: What then is true. I find the senses of this mind of mine blocked up. but under them are many more. the second one is Grief. son: That which is upward borne like fire. nor any figure. which cannot be defined. which giveth light. and it comes to pass. the fourth. son. for by the Powers of God thou art being purified for the articulation of the Reason (Logos). The Secret Sermon on the Mountain 40 . which is not turned. 'Tis turned by time to growth and waning. Just when I thought to be made wise by thee. that which no body can contain. Tat: In very truth I lose my reason. my son.. Tat: I have tormentors then in me. And now. the mortal form doth change with every day. Tat: I am incapable of this. son. fearful ones and manifold. Concupiscence. But they depart (though not all at once) from him who hath been taken pity on by God. father. the tenth is Anger. Not−knowing is cast out. O son. yet is borne down like earth. son! How with its coming doth it chase Intemperance away! XIII. as being an untrue thing. Hermes: Thus is it.The Corpus Hermeticum Hermes: Even in this thou art untrue. my son. O Power most sweet! Let us most gladly bid it welcome. the fifth. These are in number twelve. nay. the third. throw out of work the body's senses. no few. eleventh. be still and solemn silence keep! Thus shall the mercy that flows on us from God not cease. Henceforth rejoice. O father? Hermes: Ay. Tat: I do not know them. Gnosis of Joy hath come to us. my son. yet blows like air. which naught can bind or loose. 8. Intemperance. The Power that follows Joy do I invoke. and thy Divinity shall come to birth. that which is comprehensible unto itself [alone]. Thrice−greatest One? Hermes: That which is never troubled. father. which hath no garment. of which in power and energy alone can man have any notion − and even then it wants a man who can perceive the Way of Birth in God? 7. O father. Rashness. and it will come. that which is moist like water. and when this comes. that which no color hath. the Reason (Logos). how shalt thou this perceive with sense − the that which is not solid nor yet moist. Hermes: Torment the first is this Not−knowing. the twelfth is Malice. the eighth is Envy. then? Hermes: Nay.. the seventh. Guile. purge from thyself the brutish torments − things of matter. and on its coming. will.

upon Truth's coming. then. This step. air. And now that Avarice is gone. Not only can we never part Rashness from Wrath. in water. the Ten the One. The Secret Sermon on the Mountain 41 . And Life and Light are unified there.. to whom indeed God Himself doth will we should not. by the departure of Unrighteousness. after the womb. Sharing−with−all. the Power against Desire. Now fourth. father. they naturally withdraw once and for all.. is it at any time dissolved? Hermes: Hush. that is. We are made righteous. In Heaven am I. I see the All. no longer with the sight my eyes afford I look on things.The Corpus Hermeticum 9. Power sixth I call to us − that against Avarice. in earth. son. though this Sermon (Logos) on Rebirth. And now no more doth any torment of the Darkness venture nigh. before the womb. in as much as they are chased out by no less than ten powers. Tat: Tell me. Tat: Father. Thrice−greatest one? 12. on which I did not comment − in order that we may not be calumniators of the All unto the multitude. and [thus] is filled with bliss. my son. Thou knowest [now]. while in their action they are one. but of one nature. the Ten is that which giveth birth to souls. they cannot even be distinguished. is constituted from the circle of the twelve types−of−life. in plants. my son. I'm in the womb. For without judgement see how she hath chased Unrighteousness away. else wilt thou sin and thy Mind's eye be quenched. abandoning the body's senses. an omniform idea. For Envy is gone from us. son. Who then doth by His mercy gain this Birth in God. is Righteousness' firm seat. with Life and Light. For man's delusion there are disunions in them. And when the Ten is come. my son. but vanquished [all] have fled with whirring wings. my son. twelve in number. I am in animals. I'm everywhere! But further tell me this: How are the torments of the Darkness. 10. XIII. The natural body which our sense perceives is far removed from this essential birth. when they are twelve in number. Rebirth − no more to look on things from body's view−point (a thing three ways in space extended). I call on Truth. and Truth is with us. For. knows himself [to be of Light and Life] and that he doth consist of these. my son. Hermes: This dwelling−place through which we have just passed. Hermes: This is. the Ten. According then to reason (logos) the One contains the Ten. 14. the manner of Rebirth. and unto Truth is joined the Good as well. 11. See how [the measure of] the Good is full. Tat: By God made steadfast. that driveth out the Twelve. where the One hath being from the Spirit. the Birth in understanding is complete. O father: This Body which is made up of the Powers. And Error flees. son. driven out by the ten Powers? What is the way of it. on Continence I call. this being composed of elements. and by this birth we are made into Gods. According to right reason (logos). my son. [son]! Speak not of things impossible. 13. I see myself in Mind. but with the energy the Mind doth give me through the Powers.

sing with my Will. the last can never be. [when I came to] the Eight. The Secret Sermon on the Mountain 42 . hear the Praise−giving with hymn which thou didst say thou heardest then when thou wert at the Eight [the Ogdoad] of Powers Hermes: Just as the Shepherd did foretell [I should]. be still! The Secret Hymnody 17. and hear what I should wish. Hymn of Re−birth − a hymn I would not have thought fit so readily to tell. son. of every nature Lord! 'Tis He who is the Eye of Mind. my son. Hermes: Be still. hear the Praise−giving now that keeps [the soul] in tune. break into song. even as I myself? 15. for the support and use of every man. by thee illumined. for thou hast been made pure. hymning through thee the Light that mond alone can see. Wherefore this is not taught. Let every nature of the World receive the utterance of my hymn! Open thou Earth! Let every bolt of the Abyss be drawn for me. The Shepherd. O father. may He accept the praise of these my Powers! 18. I joy in Joy of Mind. and make thy worship. hymn the One and All. Son of the One. I wish to hear. and hung up Heaven. Tat: Father. [and] let God's deathless Sphere receive my word (logos)! For I will sing the praise of Him who founded all. my son. ye Trees! I am about to hymn creation's Lord. and see all things. to both those parts that are inhabited and those that are not. Dost thou not know thou hast been born a God. I long to know these things.The Corpus Hermeticum The first must be dissolved. Now. Mind of all masterhood. hath not passed on to me more than hath been written down. but is kept hid in silence. Powers all that are within me! O blessed Gnosis. facing the southern wind. He left to me the making of fair things. Well dost thou haste to "strike thy tent". with face to the east wind. Stir not. both All and One. 16. Thus then. the first must die. Tat: I would. XIII. so in like manner too when he doth rise. the last death cannot touch. Ye powers that are within me. my son. e'en as they are in all. about the sinking of the setting sun. stand in a place uncovered to the sky. had'st thou not reached the end of all. sublime above the Heavens. who made the Fire to shine for gods and men for every act. for full well did he know that I should of myself be able to learn all. who fixed the Earth. and gave command that Ocean should afford sweet water [to the Earth]. wherefore the Powers within me. Ye Heavens open and ye Winds stay still. Let us together all give praise to Him.

the Sire of all. They sing Thy praise. thou art the Mind. through Water. the object of my search. thou Parent of my Bringing into Birth. in−spirit it. through Thy creatures. It it Thy Mind that plays the shepherd to Thy Word. O father. my son. [and] through Spirit. to Thee Thou Energy of all my Powers. thou art the Lord. that we may not be thought to be XIII. Tat: I give thee. O God. from us to you our praises flow! Father. Hermes: Say in the Cosmos that thy mind alone can see. Hermes: But not unheedfully. Truth's praises! Sing thou. illumine it. father. [For] Thou art God. preserve. through Air. Thy Reason (Logos) sings through me Thy praises. the praises of the All. Thy Man thus cries to Thee through Fire.The Corpus Hermeticum Sing with me praises all ye Powers! Sing praise. Thou All. through me sing. son. in the Cosmos that the mind alone can see. Receive from me oblations reasonable as thou would'st wish. Receive from all their reasonable oblation. But further I myself as well would from my natural mind send praise−giving to God. they do Thy Will. 22. Thou Power of all my Energies! 19. father. Bestower of the Spirit [upon all]. I give Thee thanks. my son. my Self−control. too. Truth. Tat: Yea. the praises of the Righteous. O Life. Tat. Take back through me the All into [Thy] Reason − [my] reasonable oblation! Thus cry the Powers in me. thanks for showing me to sing such hymns. acceptable to God. my son. O Thou Creator. 20. Hermes: Send thou oblation. The All that is in us. that though hast brought the good fruits forth of Truth. 21. to Thee the All. make known the handing on to thee the manner of Rebirth. From Thee Thy Will. my son. make promise to keep silence on thy virtue. and by thy Praise−giving my mind hath been illumined. for I have been made able by thy Hymn. sing thou. I give Thee thanks. The Secret Sermon on the Mountain 43 . that do I say. as unto God I. To thee. send reasonable offerings. my son. my Righteousness. Hermes: Happy am I. through Earth. and to no soul. Tat: Aye. I have set it in my Cosmos too. but add. O Light. o God and Father. and in thy Will. Tat: By thy good pleasure have I seen this praise−giving being sung. What I behold in mind. 'Tis from Thy Aeon I have found praise−giving. products that cannot die. O Good. O God. "through the Word" (Logos). for by thy Will all things have been perfected. sing thou through me. the Good! O Life and Light. have I found rest. my Sharing−all. And now that thou hast learnt this lesson from me.

both I the speaker and the hearer thou.The Corpus Hermeticum calumniators. XIII. In Mind hast thou become a Knower of thyself and our [common] Sire. And now we both of us have given heed sufficiently. The Secret Sermon on the Mountain 44 .

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